LIBRARY 

OF  THE 

Theological  Seminary, 

PRINCETON,  N.  J. 

BX  8712    .K1170  ^ 
Swedenborg,   Emanuel,  1688- 
1772. 

A  treatise  concerning  the 
Last  Judgment 


J 


A 

TREATISE 

CONCERNING  THE 

liAST  JUDGMENT, 

AND  THE 

DESTRUCTION  OF  BABYLON; 

SHEWING  THAT  ALL  THE 

PREDICTIONS  CONTAINED  IN  THE  APOCALYPSE 
ARE  AT  THIS  DAY  FULFILLED. 
BEING  A 

Originally  published  at  London  in  Latin,  in  1758. 
ALSO, 

A  COIVTINUATION 

CONCERJfING  THE 

£AST  JUDGMENT, 

AND  THE 

SPIRITUAL  WORLD. 

Originally  published  at  Amsterdam  in  Latin,  in  1763. 

BY  EMANUEL  SWEDENBORG. 


BOSTON: 
HILLIARD,  GRAY,  LITTLE  &  WILKINS, 

AND  ADONIS  HOWARD. 

1828. 


Press  of  the  New  Jerusalem  Magazine. 

FREEMAN  &  BOLLES,  PRINT. 


CONTENTS. 


4 


Concerning  the  Last  Judgment  and  the  Destruc- 
tion of  Babylon. 


That  by  the  Day  of  the  Last  Judgment  is  not  meant 

the  Destruction  of  the  World       .  .       Page  1 

That  the  Procreations  of  the  Human  Race  on  the 

Earths  will  never  cease       ...       .       .  7 
That  Heaven  and  Hell  are  from  Mankind       .       .  20 
That  all  who  have  been  born  Men  from  the  Begin- 
ning of  Creation,  and  are  deceased,  are  either  in 

Heaven  or  in  Hell  35 

That  the  Last  Judgment  is  to  take  place  where  all 
are  gathered  together,  consequently  in  the  Spirit- 
ual World,  and  not  on  the  Earths  ...  47 
That  the  Last  Judgment  takes  place  when  the 
Church  is  at  an  End  ;  and  that  the  Church  is  at 
an  End,  when  there  is  no  Faith  in  consequence  of 

there  being  no  Charity  52 

Extracts  from  the  Arcana  Coelestia  concerning  Faith  61 

.  concerning  Charity        ....  65 

 concerning  the  Will  and  the  Understanding  69 

That  all  Things  predicted  in  the  Apocalypse  are  at 

this  Day  fulfilled  74 

That  the  Last  Judgment  is  accomplished  .  .  79 
Of  Babylon,  and  its  Destruction  ...  91 
Of  the  former  Heaven,  and  its  Abolition  .  .  129 
Of  the  State  of  the  AVorld  and  Church  hereafter  140 


Continuation  concerning  the  Last  Judgment. 

That  the  Last  Judgment  is  accomplished  .  .  3 
Of  the  State  of  the  World  and  Church  before  the 

Last  Judgment,  and  after  it       ...       .  S 

Concerning  the  Last  Judgment  on  the  Reformed  15 


CONTENTS. 


Continuation  concerning  the  Spiritual  World. 

Of  the  Spiritual  World       ....       Page  28 

Of  the  English  in  the  Spiritual  World       .        .  32 

Of  the  Hollanders,  or  Dutch,  in  the  Spiritual  World  39 

Of  the  Papists  in  the  Spiritual  AVorld       .       .  46 

Of  the  Popish  Saints  in  the  Spiritual  World  .  50 
Of  the  Mahometans  in  the  Spiritual  World,  and  of 

Mahomet                                                   .  55 

Of  the  Africans  and  the  Gentiles  in  the  Spiritual 

World   60 

Of  the  Jews  in  the  Spiritual  World       ...  65 

Of  the  Quakers  in  the  Spiritual  World       .      .  69 

Of  the  Moravians  in  the  Spiritual  World       .       .  71 


COXCERNING 


THE  LAST  JUDGMENT, 

AND  THE 

DESTRUCTION  OF  BABYLON. 


That  by  the  Day  of  the  Last  Judgment  is  not  meant 
the  Destruction  of  the  World. 

1.  They  who  have  been  unacquainted  with 
the  spiritual  sense  of  the  Word,  have  never  un- 
derstood otherwise,  than  that  in  the  day  of  the 
last  judgment  all  things  which  visibly  appear  in 
the  world  will  perish,  for  it  is  said,  that  heaven 
together  with  the  earth  will  then  perish,  and 
that  God  will  create  a  new  heaven  and  a  new 
earth.  In  this  opinion  they  have  also  con- 
firmed themselves  by  what  is  further  said  in  re- 
lation to  this  subject,  namely,  that  all  men  are 
then  to  rise  up  out  of  their  graves,  and  that  the 
good  are  to  be  separated  from  the  evil,  with 
more  to  the  same  purport:  but  it  is  thus  ex- 
pressed in  the  literal  sense  of  the  Word,  be- 
cause this  sense  of  the  Word  is  natural,  being 
in  the  ultimate  of  divine  order,  in  which  all 
things,  both  generally  and  particularly,  contain 

A 


2 


within  them  a  spiritual  sense  :  for  which  rea- 
son, he  who  understands  the  Word  only  ac- 
cording to  the  sense  of  the  letter,  may  be  led 
into  a  variety  of  opinions  relating  thereto,  as  is 
also  the  case  in  the  Christian  world,  where  so 
many  heresies  exist,  and  every  one  of  them 
confirmed  from  the  Word.  But  inasmuch  as  no 
one  has  heretofore  known,  that  in  all  and 
every  part  of  the  Word  there  is  a  spiritual  sense, 
nor  even  what  the  spiritual  sense  is,  therefore 
it  is  excusable  with  those  who  have  embraced 
this  opinion  concerning  the  last  judgment. 
But  it  may  now  be  known,  that  neither  the  vi- 
sible heavens  nor  the  habitable  earth  will  per- 
ish, but  that  both  will  remain  ;  and  that  by  a 
new  heaven  and  a  new  earth  is  understood  a 
new  church,  as  well  in  the  heavens  as  on  the 
earths :  I  say  a  new  church  in  the  heavens,  be- 
cause there  is  a  church  there,  equally  as  well  as 
on  the  earths  ;  for  there  in  hke  manner  is  the 
Word,  and  in  like  manner  there  are  preachings, 
and  divine  worship  similar  to  that  on  the  earths ; 
yet  with  a  difference,  that  all  things  there  are 
in  a  more  perfect  state,  because  they  are  not  in 
the  natural  world,  but  in  the  spiritual ;  hence 
all  who  dwell  there  are  spiritual  men,  and  not 
natural  as  they  were  before  in  the  world.  That 
such  is  really  the  case,  may  be  seen  in  the  work 
concerning  Heaven,  and  particularly  where  it 
treats  of  the  conjunction  of  heaven  with  man  by 


means  of  the  Word,  n.  303  to  310  ;  and  con- 
cerning divine  worship  in  heaven,  n.  221  to 
227. 

2.  The  passages  in  the  Word,  wherein  men- 
tion is  made  of  the  destruction  of  heaven  and 
earth,  are  as  follow,  "  Lift  up  your  eyes  to  hea- 
ven, and  look  downward  upon  the  earth  ;  the 
heavens  are  about  to  perish  hke  smoke,  and  the 
earth  shall  wax  old  like  a  garment,"  Isaiah 
li.  6.  "  Behold,  I  am  about  to  create  new  hea- 
vens, and  a  new  earth  ;  neither  shall  former 
things  be  remembered,"  Isai.lxv.  17.  "I  will 
make  new  heavens  and  anew  earth,"  Isai.  Ixvi. 
22.  "The  stars  of  heaven  have  fallen  to  the 
earth,  and  heaven  has  departed  like  a  scroll 
rolled  together,"  Rev.  vi.  13, 14.  "I  saw  a  great 
throne,  and  one  sitting  thereon,  from  whose 
face  the  earth  and  the  heaven  fled  away,  and 
their  place  was  not  found,"  Rev.  xx.  11.  "I 
saw  a  new  heaven  and  a  new  earth,  for  the 
first  heaven  and  the  first  earth  had  passed 
away,"  Rev.  xxi.  1.  In  these  passages,  by  a 
new  heaven  is  not  meant  the  heaven  visible  to 
our  bodily  eyes,  but  that  heaven  where  mankind 
were  collected  together  ;  for  a  heaven  was 
formed  from  the  whole  of  the  human  race, 
even  from  the  commencement  of  the  Christian 
church ;  but  they  who  were  in  that  heaven  were 
not  angels,  but  spirits  of  various  rehgions;  this 
heaven  is  understood  by  the  first  heaven  which 
a2 


4 


was  to  perish :  but  in  what  manner  this  was  ef- 
fected, shall  be  spoken  to  particularly  in  what 
follows ;  what  is  here  related  is  only  premised, 
that  it  may  be  known  what  is  meant  by  the  first 
heaven  which  should  perish.  Every  one,  who 
thinks  from  reason  in  some  degree  enlightened, 
may  also  perceive,  that  it  is  not  the  starry  heaven, 
or  the  immense  firmament  of  creation,  which  is 
here  meant,  but  that  it  is  heaven  in  a  spiritual 
sense,  where  angels  and  spirits  dwell. 

3.  That  by  a  new  earth  is  meant  a  new 
church  on  the  earths,  has  heretofore  been  un- 
known, inasmuch  as  every  one  by  earth  in  the 
Word  has  understood  the  earth,  when  yet  by 
earth  is  meant  the  church ;  in  a  natural  sense, 
earth  is  the  earth,  but  in  a  spiritual  sense  it  is 
the  church ;  the  reason  whereof  is,  because  they 
who  are  in  the  spiritual  sense,  or  who  like  the 
angels  are  spiritual,  when  earth  is  named  in  the 
Word,  do  not  understand  the  earth  itself,  but  the 
nation  which  dwells  there,  and  its  divine  wor- 
ship ;  hence  it  is  that  by  earth  is  signified  the 
church  ;  that  such  is  the  case,  may  be  seen  in 
the  Arcana  Ccelestia,  as  quoted  below,  (a) 

(a)  From  the  Areata  Ccelestia.  That  by  earth 
in  the  Word  is  signified  the  kingdom  of  the  Lord 
and  the  church,  n.  662,  1066,  1067,  1262,  1413, 
1607,  2928,  3355,  4447,  4535,  5577,  8011,  9325, 
9643.  Chiefly  for  this  reason,  because  by  earth 
or  land  is  understood  the  land  of  Canaan,  where 
the  church  was  from  the  most  ancient  times; 


5 


I  shall  here  adduce  a  few  passages  from  the 
Word,  whereby  in  some  measure  it  may  be 

hence  also  it  is,  that  heaven  is  called  the  heavenly 
Canaan,  n.  567,  3686,  4447,  4454,  4516,  4517, 
5136,  6516,  9325,  9327.  And  because  in  a  spir- 
itual sense  by  earth  is  understood  the  nation 
which  dwells  there,  and  its  worship,  n.  1262. 
That  hence  the  earth  signifies  various  things  ap- 
pertaining to  the  church,  n.  620,  636, 1067,  2571, 
3368,  3379,  3404,  8732.  That  the  people  of 
the  earth  are  they  who  belong  to  the  spiritual 
church,  n.  2928.  That  an  earthquake  is  a  change 
of  the  state  of  the  church,  n.  3355.  That  a  new 
heaven  and  a  new  earth  signifies  the  church,  n. 
1733,  1850,  2117,  2118,  3355,  4535,  10373. 

That  the  most  ancient  church,  which  existed  be- 
fore the  flood,  and  the  ancient  church  which  ex- 
isted after  the  flood,  were  in  the  land  of  Canaan, 
n.  567,  3686,  4447,  4454,  4516,  4517,  5136, 
6516,  9327.  That  then  all  the  places  in  that 
land  were  made  representative  of  such  things  as 
are  in  the  Lord's  kingdom  and  in  the  church,  n. 
1505,  3686,  4447,  5136.  That  therefore  Abra- 
ham was  commanded  to  go  thither,  inasmuch  as 
among  his  posterity  descended  from  Jacob,  a 
representative  church  was  to  be  instituted,  and 
the  Word  written,  whose  ultimate  sense  should 
consist  of  the  representatives  and  significatives 
which  were  there,  n.  3686,  4447,  5136,  6516, 
Hence  it  is  that  by  earth  and  by  the  land  of 
Canaan  is  signified  the  church,  n.  3038,  3481, 
3705,  4447,  4517,  5757,  10658. 
a3 


6 


comprehended,  that  by  earth  is  signified  the 
church.  "  The  cataracts  from  on  high  were 
opened,  and  the  foundations  of  the  earth  were 
shaken;  in  breaking  the  earth  is  broken;  in 
agitating  the  earth  is  agitated;  in  reeHng  the 
earth  reels  hke  a  drunkard ;  it  moves  to  and  fro 
like  a  cottage;  and  heavy  upon  it  is  the  trans- 
gression thereof,"  Isai.  xxiv.  18,  19,  20.  "I 
will  cause  a  man  to  be  more  rare  than  pure  gold ; 
therefore  I  will  remove  the  heaven,  and  the 
earth  shall  be  removed  out  of  her  place,  in  the 
day  of  the  fierce  anger  of  Jehovah,"  Isai.  xiii. 
12,  13.  "  The  earth  was  agitated  before  him, 
the  heavenshave  trembled,  the  sun  and  the  moon 
are  become  black,  and  the  stars  have  with- 
drawn their  splendour,"  Joel  ii.  10.  "The 
earth  was  shaken  and  agitated,  and  the  foun- 
dations of  the  mountains  trembled  and  were 
shaken, "  Psalm  xviii.  7,  8 ;  and  in  many  other 
places. 

4.  By  creating  is  also  signified  in  the  spir- 
itual sense  of  the  Word  to  form,  to  estabhsh, 
and  to  regenerate;  consequently  by  creating  a 
new  heaven  and  a  new  earth  is  signified  to  es- 
tabhsh a  New  Church  in  heaven  and  earth;  as 
may  appear  evident  from  the  following  passa- 
ges :  "  The  people  who  shall  be  created,  shall 
praise  Jab,"  Psalm  cii.  18.  "Thou  sendest 
forth  the  spirit,  they  are  created  ;  and  thou  re- 
newest  the  faces  of  the  earth,"  Psalm  civ.  30. 


7 


"  Thus  said  Jehovah,  thy  creator  O  Jacob,  thy 
former  O  Israel,  for  I  have  redeemed  thee,  and 
I  have  called  thee  by  thy  name,  thou  art  mine ; 
every  one  called  by  my  name,  and  for  my  glory 
1  have  created,  I  have  formed  him,  yea  I  have 
made  him,"  Isaiah  xliii.  I,  7;  and  in  other 
places :  hence  it  is,  that  by  a  new  creation  of 
man  is  meant  his  reformation,  inasmuch  as  he 
is  made  anew,  that  is,  from  natural  he  becomes 
spiritual;  and  hence  it  is,  that  a  new  crea- 
ture signifies  a  reformed  man.  (6) 

5.  Concerning  the  spiritual  sense  of  the 
Word,  see  the  small  treatise  on  the  White 
Horse,  mentioned  in  the  Apocalypse. 


That  the  Procreations  of  the  Human  Race  on  the 
Earths  will  never  cease. 

6.  They  who  have  adopted  that  belief  con- 
cerning the  last  judgment,  that  all  things  which 

(h)  That  to  create  is  to  create  anew,  or  to  re- 
form and  regenerate,  n.  16,  88,  10373,  10634. 
That  to  create  a  new  heaven  and  a  new  earth, 
is  to  establish  a  new  church,  n.  10373.  That  by 
the  creation  of  heaven  and  earth  in  the  first  chap- 
ters of  Genesis,  in  the  internal  sense,  is  described 
the  establishment  of  the  celestial  church,  which 
was  the  most  ancient  church,  n.  8891,  9942, 
10545. 

a4 


b 


are  in  the  heavens  and  in  the  earths  will  then 
perish,  and  in  the  room  thereof  that  a  new 
heaven  and  a  new  earth  will  take  place,  are  led 
to  imagine,  because  it  follows  of  consequence, 
that  the  generations  and  procreations  of  the 
human  race  will  afterwards  cease;  for  they  sup- 
pose that  all  things  will  then  be  accomplished, 
and  that  mankind  will  be  in  a  different  state 
from  what  they  were  in  before.  But  since  the 
destruction  of  the  wwld  is  not  meant  by  the 
day  of  the  last  judgment,  as  was  shewn  in  the 
preceding  article,  it  follows  that  mankind  will 
continue,  and  that  procreations  will  not  cease. 

7.  That  the  procreations  of  the  human  race 
will  continue  to  eternity,  is  plain  from  many 
things  that  might  be  adduced,  some  of  which 
may  be  seen  in  the  treatise  on  Heaven  and 
Hell,  particularly  under  the  following  heads: 
I.  That  mankind  is  the  basis  on  which  heaven 
is  founded.  II.  That  mankind  is  the  seminary 
ofheaven.  III.  That  the  extension  of  heaven, 
which  is  for  angels,  is  so  immense,  that  it  can- 
not be  filled  to  eternity.  IV.  That  they  are 
but  few  respectively,  of  whom  heaven  at  pre- 
sent is  formed.  V.  That  the  perfection  of 
heaven  increases  according  to  plurality,  [or  the 
number  of  its  inhabitants.]  VI.  And  that  every 
divine  work  has  respect  to  infinity  and  eternity. 

9.  That  mankind  is  the  basis,  on  which  hea- 
ven is  founded,  appears  from  this  consideration, 


9 


that  man  was  last  created,  and  what  is  last  creat- 
ed, serves  as  a  basis  for  all  that  precedes  it. 
Creation  commenced  from  what  is  supreme  or 
inmost,  because  it  originated  from  the  divinity, 
and  proceeded  to  the  ultimates  or  extremes, 
and  then  first  subsisted.  The  ultimate  of  cre- 
ation is  the  natural  world,  in  which  is  the  ter- 
raqueous globe  with  all  things  upon  it.  When 
these  were  finished,  then  man  was  created,  and 
in  him  were  collected  all  things  of  divine  order 
from  first  to  last;  in  his  inmost  parts  were  col- 
lected those  things  which  were  primary  in  that 
order,  and  in  his  ultimates  those  things  which 
were  last;  so  that  man  became  a  form  of  divine 
order :  hence  it  is  that  all  things  in  man  and 
with  man,  are  derived  from  heaven  and  from 
the  world,  the  things  which  belong  to  his  mind 
being  from  heaven,  and  the  things  which  be- 
long to  his  body  being  from  the  world ;  for  the 
things  of  heaven  flow  into  his  thoughts  and  af- 
fections, and  thereby  are  manifested  according 
to  the  reception  of  his  spirit,  but  the  things  of 
the  world  flow  into  his  sensations  and  bodily 
delights,  and  present  them  according  to  recep- 
tion in  his  body,  so  far  as  they  are  in  agree- 
ment with  the  thoughts  and  affections  of  his 
spirit.  That  this  is  the  case,  may  be  seen  in 
several  articles  of  the  Treatise  on  Heaven  and 
Hell,  particularly  in  the  following:  that  the 
universal  heaven,  collectively  taken,  resembles 
a5 


10 


one  man,  n.  59  to  G7.  That  every  society  in 
heaven  in  hke  manner  resembles  one  man,  n. 
68  to  72.  That  hence  every  angel  is  in  a  per- 
fect human  form,  n.  73  to  77.  And  that  this 
is  from  the  divine  humanity  of  the  Lord,  n.  78 
to  86.  And  moreover  under  the  article  of  the 
correspondence  of  all  things  in  heaven  with  all 
things  in  man,  n.  87  to  112.  Of  the  corres- 
pondence  between  heaven  and  all  things  on 
earth,  n.  103  to  115.  And  of  the  form  of 
heaven,  n.  200  to  212.  From  the  above  or- 
der of  creation  it  may  appear,  that  such  is  the 
chain  of  connexion  from  first  to  last,  that  all 
together  form  one,  wherein  what  is  prior  can- 
not be  separated  from  what  is  posterior,  just  as 
the  cause  cannot  be  separated  from  the  effect, 
nor  consequently  the  spiritual  world  from  the 
natural  world,  nor  the  natural  world  from  the 
spiritual  world;  nor  as  the  angelic  heaven  can- 
not be  separated  from  mankind,  nor  mankind 
from  the  angelic  heaven :  wherefore  it  is  so 
provided  by  the  Lord,  that  both  the  angelic 
heaven  and  mankind  mutually  assist  and  sup- 
port each  other.  Hence  it  is,  that  although  the 
angelic  mansions  are  indeed  in  heaven,  and  to 
appearance  separate  from  the  mansions  of  men, 
yet  nevertheless  they  are  with  man  in  his  affec- 
tions of  good  and  truth ;  for  it  is  only  an  ap- 
pearance that  they  are  separate  and  distinct, 
as  may  be  seen  in  the  treatise  on  Heaven  and 


11 


Hell,  where  it  treats  of  space  in  heaven,  n.  191 
to  199.  That  the  mansions  of  angels  are  with 
man  in  his  affections  of  good  and  truth,  is  un- 
derstood by  these  words  of  the  Lord,  "  He 
who  loveth  me,  keepeth  my  words,  and  my 
Father  will  love  him,  and  we  will  come  unto 
him,  and  make  our  mansion  with  him,"  John 
xiv.  23;  by  the  Father  and  the  Lord  in  the 
above  passage  is  also  signified  heaven,  for 
where  the  Lord  is  there  is  heaven,  it  being  the 
Divine  Proceeding  from  the  Lord  which  con- 
stitutes heaven,  as  may  be  seen  in  the  treatise 
on  Heaven  and  Hell,  n.  7  to  12;  and  n.  116 
to  125.  And  likewise  by  these  words  of  the 
Lord,  "The  Comforter  the  Spirit  of  Truth 
abideth  with  you,  and  is  in  you,"  John  xiv.  17; 
the  Comforter  is  Divine  Truth  proceeding  from 
the  Lord,  for  which  reason  he  is  also  called  the 
Spirit  of  Truth,  and  divine  truth  constitutes 
heaven,  and  also  angels,  they  being  the  recipi- 
ents thereof ;  that  the  Divine  Proceeding  from 
the  Lord  is  divine  truth,  and  that  hence  the 
angelic  heaven  exists,  may  be  seen  in  the  work 
on  Heaven  and  Hell,  n.  126  to  140.  The 
same  is  also  implied  in  the  following  words  of 
the  Lord,  "  The  kingdom  of  God  is  within 
you,"  Luke  xvii.  21 ;  the  kingdom  of  God  is 
divine  good  and  truth,  in  which  the  angels  are. 
That  angels  and  spirits  are  with  man,  and  in 
his  affections,  has  been  given  me  to  see  a  thou- 


12 


sand  times,  from  their  presence  and  abode 
with  me;  but  angels  and  spirits  do  not  know 
what  men  they  are  with,  any  more  than  men 
know  what  angels  and  spirits  they  cohabit  with, 
for  this  the  Lord  alone  knows  and  regulates. 
In  a  word,  there  is  an  extension  of  every  af- 
fection of  good  and  truth  into  heaven,  and  com- 
munication and  conjunction  with  those  therein, 
who  are  in  similar  affections ;  and  there  is  an 
extension  of  every  affection  of  evil  and  false 
into  hell,  and  a  communication  and  conjunc- 
tion with  those  therein  who  are  in  like  affec- 
tions. The  extension  of  the  affections  into  the 
spiritual  world,  is  not  unlike  that  of  sight  into  the 
natural  world  ;  communications  in  both  worlds 
are  nearly  alike,  yet  with  this  difference,  that 
in  the  natural  world  there  are  objects,  but  in 
the  spiritual  world  angelic  societies.  Hence 
it  appears,  that  such  is  the  connexion  between 
the  angelic  heaven  and  mankind,  that  the  one 
subsists  from  the  other,  and  that  the  angehc 
heaven  without  mankind  would  be  hke  a  house 
without  a  foundation,  for  heaven  terminates  in 
mankind  and  rests  upon  them.  The  case  in 
this  respect  is  the  same  as  with  an  individual 
man  in  particular  ;  his  spiritual  things,  which 
have  relation  to  his  thought  and  will,  flow  into 
his  natural  things,  which  have  relation  to  his 
sensations  and  actions,  and  therein  they  termi- 
nate and  subsist ;  if  man  did  not  possess  these 


13 


natural  things,  or  these  terminations  and  ulti- 
mates,  his  spiritual  things,  which  have  relation 
to  the  thoughts  and  affections  of  his  spirit,  would 
be  dispersed,  like  things  unbounded  or  without 
foundation.  This  is  the  case  when  man  passes 
from  the  natural  into  the  spiritual  world,  that  is, 
when  he  dies  ;  then,  inasmuch  as  he  is  a  spirit, 
he  no  longer  subsists  on  his  own  proper  basis, 
but  upon  the  common  basis,  which  is  mankind. 
They  who  are  unacquainted  with  the  mysteries 
of  heaven,  may  suppose,  that  angels  subsist 
without  men,  and  men  without  angels;  but  I 
can  positively  assert  from  all  my  experience 
relative  to  heaven,  and  from  all  my  discourse 
with  the  angels,  that  no  angel  or  spirit  whatever 
subsists  independent  of  man,  nor  any  man  in- 
dependent of  spirits  and  angels,  but  that  they 
are  mutually  and  reciprocally  conjoined.  From 
what  has  been  observed,  it  may  now  plainly 
appear,  that  mankind  and  the  angelic  heaven 
form  one,  and  subsist  mutually  and  reciprocally 
from  each  other,  and  consequently  that  the  one 
cannot  be  removed  from  the  other. 

10.  That  manJiind  is  the  seminary  of  heaven, 
will  appear  plain  from  the  following  article, 
where  h  will  be  shewn,  that  heaven  and  hell  are 
from  mankind,  consequently  that  mankind  is  the 
seminary  of  heaven.  It  has  been  observed  in 
what  precedes,  that  as  from  the  first  creation  till 
now,  heaven  has  been  formed  from  the  human 


14 


race,  so  in  like  manner  hereafter  it  will  be  form- 
ed and  augmented.  It  is  indeed  possible  that 
the  human  race  on  one  earth  may  perish,  which 
comes  to  pass  when  they  ahogether  separate 
themselves  from  the  Divine,  for  then  man  no 
longer  possesses  spiritual  hfe,  but  only  natur- 
al, similar  to  that  of  beasts ;  and  when  man 
becomes  of  such  a  nature,  no  society  can  be 
formed,  and  governed  by  laws,  inasmuch  as 
man  without  influx  from  heaven,  or  without  di- 
vine government,  would  become  insane,  and 
rush  openly  into  the  commission  of  every  evil 
one  against  another.  But  although  mankind, 
by  separation  from  the  Divine  principle,  were 
to  perish  on  one  earth,  which  however  is  pro- 
vided against  by  the  Lord,  yet  still  they  would 
continue  to  remain  on  other  earths;  for  there 
are  earths  in  the  universe  to  the  amount  of  some 
hundreds  of  thousands,  as  may  be  seen  in  a 
work  Concerning  the  Earths  in  our  Solar  Sys- 
tem called  Planets,  and  concerning  the  Earths 
in  the  Starry  Heaven.  I  was  informed  from 
heaven,  that  the  human  race  on  this  earth  would 
have  perished,  so  that  there  would  not  have  re- 
mained at  this  day  a  single  individual  upon  it, 
unless  the  Lord  had  come  into  the  world,  and 
in  this  earth  put  on  the  humanity,  and  made  it 
Divine ;  and  also,  unless  the  Lord  had  given  to 
this  earth  such  a  Word  as  might  serve  for  a 
basis  to  the  angehc  heaven,  and  for  its  con- 


15 


junction  with  mankind  ;  that  the  conjunction  of 
heaven  with  man  is  effected  by  means  of  the 
Word,  maybe  seen  in  the  Treatise  on  Heaven 
and  Hell,  n.  303,  to  310.  But  that  such  is  the 
case  can  be  comprehended  only  by  those  who 
think  spiritually,  that  is,  by  those  who  through 
the  acknowledgment  of  the  Lord's  Divinity  are 
conjoined  with  heaven,  for  they  only  are  capa- 
ble of  thinking  spiritually. 

11.  That  the  extension  of  heaven,  which  is 
for  angels,  is  so  immense,  that  it  cannot  be  fill- 
ed to  eternity,  may  appear  from  what  has  been 
said  in  the  Treatise  on  Heaven  and  Hell, 
concerning  the  immensity  of  heaven,  n.  415,  to 
420  :  and  that  they  are  but  few  respectively,  of 
whom  heaven  is  at  present  formed,  may  be  seen 
in  the  Treatise  on  the  Earths  in  the  Uni- 
verse, n.  126. 

12.  That  the  perfection  of  heaven  increases 
according  to  plurality,  [or  the  number  of  its 
inhabitants,^  is  evident  from  its  form,  according 
to  which  the  consociations  there  are  regulated, 
and  communications  take  place,  in  that  it  is  the 
most  perfect  of  all  forms;  and  as  the  numbers 
increase  in  the  most  perfect  form,  in  the  same 
proportion  the  direction  and  consent  of  many 
tends  to  unity,  and  in  the  same  proportion  also 
conjunction  becomes  more  close  and  unani- 
mous ;  consent  and  conjunction  thence  derived 
increase  by  pluraUty,  for  in  such  case  every 


16 


thing  is  inserted  as  an  intermediate  relation  be- 
tween two  or  more,  and  what  is  so  inserted 
confirms  and  conjoins.  The  form  of  heaven 
is  hke  the  form  of  the  human  mind,  the  perfect- 
ion whereof  advances  according  to  the  increases 
of  truth  and  good,  whence  intelhgence  and  wis- 
dom are  derived.  The  reason  why  the  form 
of  the  human  mind,  which  is  in  heavenly  wis- 
dom and  intelhgence,  is  similar  to  the  form  of 
heaven,  is,  because  the  mind  is  the  smallest 
image  of  that  form ;  hence  it  is,  that  in  every 
possible  w^ay  there  is  a  communication  of  the 
thoughts  and  affections  of  good  and  truth  in 
such  men,  and  in  angels,  with  the  neighbouring 
societies  of  heaven,  and  the  extension  is  ac- 
cording to  the  increases  of  wisdom,  consequent- 
ly according  to  the  plurality  of  the  knowledges 
of  truth  implanted  in  the  understanding,  and 
according  to  the  abundance  of  the  affections  of 
good  implanted  in  the  will,  or  in  other  words, 
according  to  the  truths  and  goods  implanted  in 
the  mind,  for  the  mind  consists  of  understand- 
ing and  will.  The  human  and  angelic  mind  is 
of  such  a  nature,  that  it  may  be  enlarged  to 
eternity,  and  as  it  becomes  enlarged,  so  it  is 
perfected ;  this  is  especially  the  case,  when  man 
is  led  by  the  Lord,  for  he  is  then  introduced 
into  genuine  truths,  which  are  implanted  in  his 
understanding,  and  into  genuine  goods,  which 
are  implanted  in  his  will ;  for  the  Lord  then 


17 


disposes  all  things  belonging  to  such  a  mind  into 
the  form  of  heaven,  until  at  length  it  becomes 
heaven  in  the  least  form.  From  the  above 
comparison,  which  is  a  just  one,  it  is  evident, 
that  the  plurality  or  increasing  number  of  the 
angels  tends  to  the  perfection  of  heaven.  Every 
form  also  consists  of  various  parts  [or  things;] 
a  form  which  does  not  consist  of  various  parts 
[or  things,]  is  not  a  form,  inasmuch  as  it  has 
no  quality,  nor  any  changes  of  state  ;  the  qual- 
ity of  every  form  arises  from  the  relative  dis- 
position of  various  things  within  it,  from  their 
mutual  respect  to  each  other,  and  from  their 
consent  to  unity,  by  virtue  of  which  every  form 
is  considered  as  one  thing;  such  a  form,  in  pro- 
portion to  the  number  of  things  so  arranged  and 
disposed,  becomes  more  and  more  perfect,  for 
then  every  thing,  as  before  observed,  confirms, 
corroborates,  conjoins,  and  so  perfects  the 
whole.  But  this  may  appear  more  plain  from 
what  has  been  observed  in  the  Treatise  on 
Heaven  and  Hell,  particularly  where  it  treats 
on  the  following  subject.  That  every  society  of 
heaven  is  a  heaven  in  a  lesser  form,  and  every 
angel  a  heaven  in  its  least  form,  n.  51  to  58  ; 
and  likewise  where  it  treats  of  the  form  of  heav- 
en, according  to  which  consociations  and  com- 
munications are  there  regulated,  n.  200  to  212 ; 
and  concerning  the  wisdom  of  the  angels  of 
heaven,  n.  265  to  275. 


18 


13.  That  every  divine  work  has  respect  to 
infinity  and  eternity,  may  appear  evident  from 
many  things  which  exist  both  in  heaven  and  in 
the  world  ;  no  one  thing  is  to  be  found,  either 
in  the  spiritual  or  the  natural  world,  exactly 
like,  or  the  same  as  the  other;  there  is  not  one 
face  exactly  like,  or  the  same  as  another,  nor 
ever  will  be  to  eternity ;  in  like  manner  the  mind 
of  no  one  man  or  angel  is  exactly  like  that  of 
another  ;  wherefore  there  are  as  many  faces 
and  as  many  minds,  as  there  are  men  and  an- 
gels ;  there  is  never  to  be  found  in  any  one 
man,  in  whom  notwithstanding  there  are  innu- 
merable parts  which  constitute  his  body,  and 
innumerable  affections  which  constitute  his 
mind,  a  single  thing  exactly  like,  or  the  same 
as  in  another  man  ;  hence  it  is,  that  every  man 
lives  a  life  distinct  from  the  life  of  another  : 
The  same  holds  good  in  all  and  every  thing  be- 
longing to  nature.  The  reason  why  such  an 
infinite  variety  prevails  in  all  and  every  thing  of 
creation,  is  because  they  all  derive  their  origin 
from  the  Divine,  which  is  infinite;  hence  it  is, 
that  a  kind  of  image  of  infinity  is  every  where 
manifested,  to  the  end  that  all  things  may  be 
viewed  by  the  Divine  as  his  own  work,  and  at 
the  same  time  that  all  things  may  have  respect 
to  him,  as  the  supreme  cause.  How  every 
thing  in  nature  has  respect  to  infinity  and  eter- 
nity, may  easily  be  illustrated  by  a  single  in- 


19 


stance  ;  every  seed,  whether  it  be  the  fruit  of 
a  tree,  or  of  corn,  or  of  a  flower,  is  so  created, 
that  it  is  capable  of  being  muhiplied  to  infinity, 
and  enduring  to  eternity;  for  from  one  seed  are 
produced  many,  even  to  5,  10,  20,  100,  and 
from  each  of  these  again  as  many  more  ;  such 
fructification  from  each  seed  continually  repro- 
duced, within  the  space  only  of  one  hundred 
years,  would  cover  the  surface  not  only  of  one 
earth,  but  even  of  myriads  of  earths  :  the  same 
seeds  are  also  so  created,  that  their  durations 
may  be  to  eternity  :  Hence  it  appears,  how  in 
this  instance  is  contained  an  idea  of  infinity  and 
eternity  ;  the  case  is  the  same  in  others.  The 
angeUc  heaven  is  the  end  for  which  all  things  in 
the  universe  were  created,  being  the  end  for 
w^hich  mankind  was  created,  and  mankind  is  the 
end  for  which  the  visible  heaven,  and  all  the 
earths  therein  were  created :  Wherefore  that 
divine  work,  namely,  the  angelic  heaven,  prima- 
rily and  chiefly  has  respect  to  infinity  and  eter- 
nity, consequently  to  its  multiplication  without 
end,  for  the  essential  Divine  dwells  in  the  angelic 
heaven.  Hence  also  it  may  appear,  that  the 
human  race  will  never  have  an  end,  for  were  it 
to  cease,  the  divine  work  would  be  limited  by 
a  certain  number,  and  thus  hs  respect  to  infi- 
nity would  perish. 


B 


20 


That  Heaven  and  Hell  are  from  Mankind. 

14.  It  is  altogether  unknown  in  the  christ- 
ian world,  that  heaven  and  hell  are  from  man- 
kind, for  it  is  supposed  that  angels  were  creat- 
ed such  at  the  beginning,  and  t}>at  heaven  was 
formed  of  them;  it  is  also  the  common  opinion, 
that  the  devil  or  satan  was  an  angel  of  light,  but 
in  consequence  of  his  rebelling,  he  was  cast 
down  with  his  crew,  and  that  hence  came  helL 
The  angels  are  greatly  astonished  that  such  a 
faith  obtains  at  this  day  amongst  christians,  and 
still  more,  that  they  know  nothing  at  all  con- 
cerning heaven,  when  yet  it  is  a  primary  ob- 
ject of  doctrine  in  the  church  ;  and  whereas 
such  ignorance  prevails,  they  are  rejoiced  in 
heart,  that  it  has  pleased  the  Lord  at  this  time 
to  reveal  to  men  many  things  concerning  hea- 
ven and  also  concerning  hell,  and  thereby  as 
much  as  possible  to  dissipate  the  thick  dark- 
ness which  daily  increases,  in  consequence  of 
the  church  having  come  to  its  end  :  wherefore 
it  is  their  desire  that  I  would  declare  from  them 
that  there  is  not  in  the  universal  heaven  a  sin- 
gle angel  that  was  created  such  at  first,  nor  a 
single  devil  in  all  hell  that  had  been  created 
an  angel  of  light,  and  was  afterwards  cast  out 
of  heaven,  but  that  all  both  in  heaven  and  hell 
are  from  the  human  race ;  in  heaven  such  as 


21 


had  lived  in  the  world  in  heavenly  love  and 
faith,  and  in  hell  such  as  had  lived  in  hellish 
love  and  faith ;  and  that  hell  in  its  whole  com- 
plex, or  collectively,  is  called  the  devil  and 
satan,  that  hell  which  is  behind,  in  which  are 
evil  genii,  being  called  the  Devil,  and  that  hell 
which  appears  in  front,  in  which  are  evil  spirits, 
being  called  Satan,  (c)  The  nature  of  each  of 
these  hells  may  be  seen  in  the  Treatise  on 
Heaven  and  Hell  towards  the  end.  That 
the  christian  world  have  embraced  such  a  faith 
relative  to  those  in  heaven  and  hell,  the  angels 
further  said,  proceeds  from  certain  passages  in 
the  Word  taken  according  to  their  literal  sense 
only,  and  not  illustrated  and  explained  by  genu- 
ine doctrine  from  the  Word ;  when  nevertheless 
the  letter  of  the  Word,  if  not  enlightened  by 
the  genuine  doctrine  of  the  church,  misleads 
the  mind  into  various  conceits,  and  gives  rise 
to  ignorance,  heresies,  and  errors,  [d) 

(c)  That  the  hells,  or  infernal  spirits,  taken 
collectively,  are  called  the  devil  and  satan,  n.  694. 
That  they  who  have  been  devils  in  the  world,  be- 
come devils  after  death,  n.  968. 

{d)  That  the  doctrine  of  the  church  must  be 
derived  from  the  Word,  n.  3464,  5402,  6832, 
10763,  10765.  That  the  Word  is  unintelligible 
without  doctrine,  n.  9021,  9409,  9424,  9430, 
10324,  10431,  10582.  That  true  doctrine  is 
as  a  candle  to  those  who  read  the  Word,  n. 
b2 


22 


15.  Another  reason  why  the  man  of  the 
church  entertams  such  a  behef,  is,  because  he 
imagines  that  no  one  goes  to  heaven  or  hell 
before  the  time  of  the  last  judgment,  concern- 
ing which  he  is  of  opinion  that  all  things  which 
visibly  appear  will  then  perish,  and  be  suc- 
ceeded by  a  new  creation,  and  that  the  soul 
will  then  be  reunited  to  its  body,  and  in  that 
state  live  again  as  a  man  :  this  belief  involves 
another  concerning  the  angels,  namely,  that 
they  were  created  such  from  the  beginning  ; 
for  it  cannot  be  beheved  that  heaven  and  hell 
are  from  mankind,  when  it  is  supposed  that 
none  go  to  either  till  the  end  of  the  world. 
But  in  order  that  man  may  be  convinced  of  the 
contrary,  it  has  been  granted  me  to  have  fel- 
lowship with  angels,  and  also  to  converse  with 
those  who  are  in  hell,  and  that  now  for  several 
years  together,  sometimes  from  morning  till 


10401.  That  genuine  doctrine  must  be  formed 
by  those  who  are  in  illumination  from  the  Lord, 
n.  2510,  2516,  2519,  9424,  10105.  That  they 
who  abide  in  the  literal  sense  of  the  Word  with- 
out doctrine,  can  attain  to  no  understanding  of 
divine  truths,  n.  9409,  9410,  10582.  And  that 
they  fall  into  many  errors,  n.  10431.  The  differ- 
ence between  those  who  teach  and  learn  from  the 
doctrine  of  the  church  derived  from  the  Word, 
and  those  who  teach  and  learn  only  from  the 
literal  sense  of  the  W^ord,  described,  n.  9025. 


23 


I  evening  without  interruption,  and  so  to  receive 
I  information  concerning  iieaven  and  hell  ;  and 
'  all  this  to  the  end,  that  the  man  of  the  church 
may  no  longer  remain  in  his  erroneous  faith 
concerning  the  resurrection  at  the  time  of  the 
judgment,  and  concerning  the  state  of  souls  in 
the  mean  time,  and  also  concerning  angels  and 
concerning  the  devil ;  which  faith,  inasmuch  as 
it  is  a  faith  in  what  is  false,  involves  the  mind 
I  in  darkness ;  and  with  those  who  think  con- 
cerning such  things  from  self-derived  intelh- 
gence,  leads  to  doubt,  and  at  length  to  a  de- 
nial of  them  ;  for  they  say  in  their  hearts,  how 
can  so  great  a  heaven,  and  so  many  stars,  to- 
gether with  the  sun  and  moon,  be  destroyed 
and  dissipated  ?  and  how  can  the  stars  fall  from 
heaven  upon  the  earth,  which  yet  are  so  much 
bigger  than  the  earth  ?  or  how  can  bodies, 
which  have  been  devoured  by  worms,  destroy- 
ed by  corruption,  and  dispersed  by  all  the 
winds,  be  collected  together  again  for  the  use 
of  their  respective  souls  ?  what  in  the  mean 
time  becomes  of  the  soul,  and  what  sort  of  a 
being  is  it  without  the  sensations  which  it  en- 
joyed in  the  body  ?  with  many  suggestions  of 
a  like  kind,  which  being  incomprehensible,  fall 
not  within  the  province  of  faith,  but  destroy  in 
many  the  behef  of  man's  eternal  life,  and  of  the 
existence  of  heaven  and  hell,  and  therewith  all 
other  articles  of  faith  belonging  to  the  church. 
b3 


^4 


That  this  is  actually  the  consequence,  we  have 
sufficient  proof  in  those  who  say,  who  ever 
came  from  heaven  to  tell  us  that  there  is  such 
a  place  ?  what  is  hell  ?  surely  it  is  only  a  crea- 
ture of  the  brain  ?  what  is  the  meaning  of  man's 
being  tormented  forever  with  fire  ?  and  what 
is  the  day  of  judgment?  have  not  men  been 
looking  for  it  many  ages  in  vain  ?  not  to  men- 
tion a  variety  of  other  suggestions,  which  imply 
a  denial  of  the  whole.  Lest  therefore  they  who 
think  thus  (as  is  the  case  with  many  who  from 
their  knowledge  in  worldly  matters  are  reputed 
wise  and  learned)  should  any  longer  disturb  and 
seduce  the  simple  in  faith  and  heart,  and  bring 
on  infernal  darkness  in  relation  to  a  behef  of 
God,  of  heaven,  of  eternal  hfe,  and  of  other 
things  dependent  thereon,  the  interiors  of  my 
spirit  have  been  opened  by  the  Lord,  and  thus  I 
have  been  permitted  to  converse  with  all  whom 
I  knew  in  the  hfe  of  the  body,  after  their  de- 
cease, with  some  for  days,  with  some  for  months, 
and  with  some  for  a  year  together,  and  also 
with  so  many  others,  that  I  should  come  short 
if  I  reckoned  them  at  an  hundred  thousand, 
many  of  whom  were  in  the  heavens,  and  many 
in  the  hells.  I  have  also  spoken  with  some 
two  days  after  their  decease,  and  told  them 
that  their  friends  were  at  that  time  preparing 
for  their  funeral  ;  to  which  they  rephed,  that 
they  did  well  to  remove  out  of  the  way  that 


25 


which  had  served  them  for  a  body  and  its  func- 
tions in  the  world ;  and  they  desired  me  to  tell 
them,  that  they  were  not  dead,  but  Hving  men 
equally  as  before,  that  they  had  only  passed 
out  of  one  world  into  another,  and  did  not  know 
that  they  had  lost  any  thing  by  the  change, 
having  a  body  and  senses  as  before,  with  un- 
derstanding and  will  as  before,  and  also  hke 
thoughts  and  affections,  like  sensations,  like 
pleasures,  and  hke  desires,  as  when  they  hv^ed 
in  this  world.  Most  of  those  who  were  newly 
departed,  on  finding  themselves  living  men  as 
before,  and  in  a  similar  state,  (for  after  death 
the  state  of  every  one's  life  is  at  first  the  same 
as  it  had  been  in  the  world,  but  is  successively 
changed  either  for  heaven  or  hell,)  were  af- 
fected with  a  new  joy  at  their  being  alive,  and 
said  that  they  did  not  before  beheve  it  would 
be  so;  but  greatly  wondered  at  their  former 
ignorance  and  blindness  with  respect  to  the 
state  and  condition  of  their  life  after  death  ; 
and  more  particularly,  that  the  men  of  the 
church  should  be  in  such  darkness  as  to  these 
points,  when  nevertheless  above  all  persons  in 
the  whole  world  they  might  be  acquainted  with 
them,  (e)    They  then  for  the  first  time  saw 

(e)  That  at  this  day  few  in  Christendom  be- 
lieve, that  man  rises  again  immediately  after 
death,  see  the  preface  to  chap.  xvi.  of  Gen.  and 

b4 


26 


the  cause  of  such  blindness  and  ignorance, 
which  is,  that  external  things,  such  as  relate  to 
the  world  and  the  body,  had  so  engaged  and 
filled  their  minds,  that  they  could  not  elevate 
them  into  the  hght  of  heaven,  and  penetrate 
into  the  things  of  the  church  any  farther  than 
as  to  some  points  of  doctrine;  for  corporeal 
and  worldly  things,  when  they  are  so  much 
loved  at  this  day,  occasion  mere  darkness  in 
the  mind,  when  man  is  desirous  of  thinking 
concerning  the  things  of  heaven  beyond  the 

D.  4622,  10758;  but  at  the  time  of  the  last  judg- 
ment when  the  visible  world  is  to  perish,  n. 
10595.  The  cause  of  such  belief,  n.  10594, 
10758.  That  nevertheless  man  rises  again  im- 
mediately after  death,  and  that  then  he  is  a  man 
as  to  all  and  everv  particular,  n.  4527,  5006,  7078, 
8939,  8991, 10594,  10758.  That  the  soul,  which 
lives  after  death,  is  man's  spirit,  which  is  the 
real  man  within  him,  and  which  also  in  the  other 
life  is  in  a  perfect  human  form,  n.  322,  1880, 
1881,  3633,  4622,  4735,  5883,  6054,  6605,  6626, 
7021,  10594.  Proved  from  experience,  n.  4527, 
5006,  8939;  and  from  the  Word,  n.  10597.  An 
explanation  of  whatis  signified  by  the  dead  being 
seen  in  the  holy  city.  Matt,  xxvii.  53,  n.  9229. 
How  man  is  raised  from  the  dead,  by  experience, 
n.  168  to  189.  Of  man's  state  after  resuscitation, 
n.  317,318,319,  2119,5070,  10596.  False  opin- 
ions respecting  the  soul  and  the  resurrection,  n. 
444,  445,  4527,  4622,  4658. 


27 


limits  prescribed  in  the  doctrine  of  faith  belong- 
ing to  his  church. 

16.  Many  of  the  learned  from  the  christian 
world,  when  they  find  themselves  after  death  in 
a  body,  in  garments,  and  in  houses  as  they  had 
been  in  the  world,  are  all  amazement;  and 
when  they  recall  to  mind,  what  they  had  thought 
concerning  a  hfe  after  death,  the  soul,  spirits, 
and  concerning  heaven  and  hell,  they  are  af- 
fected with  shame,  acknowledge  their  past  in- 
fatuation, and  that  the  simple  in  faith  were  much 
wiser  than  they.  On  examining  those  learned 
men  who  had  confirmed  themselves  in  such 
errors,  and  who  had  attributed  all  things  to 
nature,  it  was  found,  that  the  interiors  of  their 
mind  were  shut,  and  the  exteriors  open,  a  proof 
that  they  had  not  looked  towards  heaven,  but 
towards  the  world,  and  consequently  also  to- 
wards hell ;  for  in  proportion  as  the  interiors 
of  the  mind  are  open,  in  the  same  proportion 
man  looks  towards  heaven,  but  in  proportion  as 
the  interiors  are  shut  and  the  exteriors  open,  in 
the  same  proportion  he  looks  towards  hell ;  for 
the  interiors  of  man  are  formed  for  the  recep- 
tion of  heavenly  things,  and  his  exteriors  for  the 
reception  of  worldly  things,  and  they  who  re- 
ceive the  world  and  not  at  the  same  time  heav- 
en, receive  hell.  (/) 

(f)  That  in  man  the  spiritual  and  the  natural 
worlds  are  conjoined,  n.  6057.    That  the  inter- 
no 


28 


17.  That  the  spirit  of  a  man,  after  its  sepa- 
ration from  the  body,  is  a  man,  and  in  a  hke 
form,  has  been  made  manifest  to  me  by  daily 
experience  for  many  years,  having  seen  and 
heard  them  a  thousand  times,  and  also  convers- 
ed with  them;  particularly  on  this  subject, that 
men  in  the  world  do  not  believe  it,  and  that 
they  who  do  beheve  it,  are  reputed  by  the  learn- 
ed as  simple.  The  spirits  were  grieved  at 
heart,  that  such  ignorance  should  still  prevail 
in  the  world,  and  especially  within  the  church; 
this,  they  said,  proceeded  principally  from  the 
learned,  who  judge  of  the  soul  from  the  bodily 
senses,  in  consequence  of  which  they  form  no 
other  idea  of  it,  than  as  of  simple  thought, 
which,  when  considered  without  any  subject  in 
which  and  by  which  it  may  subsist,  is  like  some- 
thing floating  in  mere  ether,  which  cannot  but 
be  dissipated  on  the  death  of  the  body  :  but 
inasmuch  as  the  church  holds  the  immortality 
of  the  soul,  because  it  is  taught  in  the  Word, 
they  cannot  but  assign  to  it  something  vital,  of 
the  quahty  of  thought,  though  nothing  of  sense 
such  as  appertains  to  man,  before  it  is  reunited 
to  its  body  again.  On  this  opinion  is  founded 
the  doctrine  of  the  resurrection,  and  a  belief  in 

nal  of  man  is  formed  after  the  image  of  heaven, 
but  his  external  after  the  image  of  the  world,  n. 
3628,  4523,  4524,  6057,  6314,  9708,  10156, 
10472. 


29 


the  soul's  future  conjunction  with  the  body  at 
the  time  of  the  last  judgment ;  for  from  the 
aforesaid  hypothesis  concerning  the  soul,  no 
other  conclusion  can  be  drawn,  consistent  with 
the  faith  of  the  church  respecting  man's  eternal 
life.  Hence  it  is,  when  any  one  thinks  of  the 
soul,  according  to  the  doctrine  of  the  church, 
and  at  the  same  time  according  to  the  above 
hypothesis,  that  he  has  not  the  smallest  idea  of 
its  being  a  spirit,  and  that  this  spirit  is  in  a  hu- 
man form.  Add  to  this,  that  scarce  any  one  at 
this  day  knows  what  is  spiritual,  and  still  less 
that  they  who  are  spiritual,  as  all  spirits  and 
angels  are,  have  any  thing  of  the  human  form. 
This  is  the  reason  why  almost  all  who  come 
from  the  world  are  greatly  astonished  at  their 
being  still  alive,  and  equally  men  as  before, 
without  any  difference  whatever ;  but  when  they 
cease  to  be  amazed  at  themselves,  they  then 
wonder  that  the  church  should  be  ignorant  of 
this  state  of  men  after  death,  when  notwith- 
standing all  that  have  ever  lived  in  the  world, 
are  in  the  other  life,  and  living  men  :  and  be- 
cause they  were  also  surprised,  that  this  was 
not  discovered  to  man  by  visions,  it  was  told 
them  from  heaven,  that  this  could  be  done,  for 
nothing  is  easier,  when  it  is  the  Lord's  good 
pleasure,  but  that  still  they  who  had  confirmed 
themselves  in  falses  against  it,  would  not  be- 
lieve, even  though  they  were  to  have  ocular 


30 


demonstration  thereof;  and  moreover,  that  it 
would  be  dangerous  to  manifest  any  thing  from 
heaven  to  those  who  are  immersed  in  worldly 
and  corporeal  pleasures,  for  in  this  case  they 
would  first  believe  and  afterwards  deny,  and 
thus  they  would  profane  that  essential  truth  ; 
for  to  believe  and  afterwards  deny,  is  to  profane ; 
and  they  who  profane,  are  thrust  down  into  the 
lowest  and  most  grievous  of  all  the  hells.  This 
danger  is  understood  by  the  Lord's  words,  "He 
hath  blinded  their  eyes,  and  hardened  their 
hearts,  lest  they  should  see  with  the  eyes  and 
understand  with  the  heart,  and  convert  them- 
selves, and  I  should  heal  them,"  John  xii.  40; 
and  that  they  who  are  in  worldly  and  corporeal 
loves,  still  would  not  believe,  is  understood  by 
these  words,  "Abraham  said  to  the  rich  man  in 
hell.  They  have  Moses  and  the  prophets,  let 
them  hear  them  ;  but  he  said,  Nay,  father 
Abraham,  but  if  one  from  the  dead  come  to 
them,  they  will  be  converted  ;  but  Abraham 
said  to  him.  If  they  hear  not  Moses  and  the 
prophets,  neither  will  they  believe  even  if  one 
rose  from  the  dead,"  Luke  xvi.  29,  30,  31. 

18.  That  heaven  is  from  mankind,  may  ap- 
pear from  this  consideration,  that  the  minds  of 
angels  and  men  are  alike,  both  possessing  the 
same  faculty  of  understanding,  perceiving,  and 
wiUing ;  and  both  are  formed  to  receive  heaven ; 
for  the  human  mind  is  capable  of  Uke  wisdom 


with  the  angelical,  and  the  only  reason  why  men 
are  not  as  wise  in  this  world  as  the  angels,  is 
because  they  are  here  confined  to  earthly  bo- 
dies, and  therein  the  spiritual  mind  thinks  na- 
turally, for  man's  spiritual  thought,  which  he  is 
endued  with  as  well  as  an  angel,  during  his  life 
in  the  body  flows  into  natural  ideas  correspond- 
ing with  spiritual,  and  so  are  perceived  therein ; 
but  it  is  otherwise  when  the  mind  of  man  is 
loosed  from  the  fetters  of  the  body,  then  it  no 
longer  thinks  naturally  but  spiritually;  and 
when  it  thinks  spiritually,  it  conceives  things 
incomprehensible  and  unutterable  to  the  natur- 
al man,  consequently  in  like  manner  as  an  an- 
gel. Hence  it  may  appear  evident,  that  the 
internal  of  man,  which  is  called  his  spirit,  is  in 
its  essence  an  angel,  (g)  That  an  angel  is  in 
a  perfect  human  form,  maybe  seen  in  the  Trea- 
tise on  Heaven  and  Hell,  n.  73  to  77.  But 
when  the  internal  of  man  is  not  opened  above, 

(g)  That  there  are  as  many  degrees  of  life  in 
man,  as  there  are  heavens,  and  that  they  are  open- 
ed after  death  according  to  his  life,  n.  3747, 
9594.  That  heaven  is  in  man,  n.  3884.  That 
men,  who  live  a  life  of  love  and  charity,  possess 
in  themselves  angelic  wisdom,  but  unperceived 
while  in  the  body,  and  that  they  enter  into  it 
after  death,  n.  2494.  That  man,  who  receives 
the  good  of  love  and  faith  from  the  Lord,  is  call- 
ed an  angel  in  the  Word,  n.  10528. 


32 


but  only  beneath,  even  then  after  its  separation 
from  the  body,  it  appears  in  a  human  form, 
but  monstrous  and  diahoHcal,  for  it  cannot  look 
upward  to  heaven,  but  only  downward  to  hell. 

19.  That  heaven  and  hell  are  from  mankind, 
the  church  might  also  have  known  from  the 
Word,  and  received  as  a  part  of  its  doctrine,  if 
it  had  admitted  of  illumination  from  heaven, 
and  attended  to  what  the  Lord  said  to  the  thief, 
"  That  this  day  he  should  be  with  him  in  para- 
dise," Luke  xxiii.  43;  and  to  what  he  said  con- 
cerning Dives  and  Lazarus,  ''That  Dives  went 
to  hell,  and  thence  conversed  with  Abraham, 
and  that  Lazarus  went  to  heaven,"  Luke  xvi. 
19  to  31 ;  or  to  what  the  Lord  said  to  the  Sad- 
ducees  concerning  the  resurrection,  "  That 
God  is  not  the  God  of  the  dead,  but  of  the 
hving,"  JMatt.  xxii.  32.  And  moreover  it  might 
have  been  known  from  the  common  belief  of 
all  who  hve  a  good  life,  particularly  from  their 
belief  at  the  hour  of  death,  when  they  are  no 
longer  influenced  by  worldly  and  corporeal 
things,  that  they  shall  go  to  heaven  immediately 
on  their  departure  from  the  body.  This  belief 
prevails  with  all,  when  they  do  not  think,  from 
the  doctrine  of  the  church,  concerning  the  res- 
urrection at  the  time  of  the  last  judgment ;  in 
the  truth  of  which  any  person  may  be  confirm- 
ed, if  he  will  make  inquiry. 

20.  He  who  is  instructed  in  the  nature  of  di- 


33 


vine  order,  may  also  know,  that  man  was  cre- 
ated for  this  end,  namely,  that  he  may  become 
an  angel,  for  in  him  is  the  ultimate  of  order, 
(see  above,  n.  9,)  wherein  all  that  appertains  to 
heavenly  and  angelic  wisdom  may  be  formed, 
renewed,  and  multiplied.  Divine  order  never 
subsists  in  what  is  intermediate,  nor  forms  any 
thing  there  without  what  is  ultimate  ;  but  in 
order  to  its  being  in  its  fulness  and  perfection, 
it  must  proceed  to  its  ultimate  or  hmit :  then, 
when  it  has  attained  thereto,  it  has  the  power 
of  forming,  and  also,  by  virtue  of  things  medi- 
ate therein  reposited,  of  renewing  and  produc- 
ing itself  afresh,  which  is  effected  by  means  of 
procreation :  wherefore  in  the  ultimates  is  the 
seminary  of  heaven.  This  also  is  understood 
by  what  is  said  of  man  and  of  his  creation  in  the 
first  chapter  of  Genesis,  verses  26,  27,  28  : 
"  God  said.  Let  us  make  man  into  our  image, 
according  to  our  hkeness.  And  God  created 
man  into  his  image,  into  the  image  of  God  cre- 
ated he  him  ;  male  and  female  created  he  them. 
And  God  blessed  them,  and  God  said  unto 
them,  Be  fruitful,  and  multiply  yourselves  ;"  to 
create  into  the  image  and  likeness  of  God,  is  to 
reposite  in  man  all  things  of  divine  order  from 
first  to  last,  and  thus  as  to  the  interiors  of  his 
mind  to  make  him  an  angel. 

21.  The  reason  why  the  Lord  rose  again, 
not  only  as  to  his  spirit,  but  also  as  to  his  body, 


34 


is,  because,  when  in  the  world,  he  glorified  his 
whole  humanity,  that  is,  made  it  divine:  for 
his  soul,  being  derived  from  the  Father,  was  of 
itself  the  essential  divinity,  and  his  body  became 
a  hkeness  of  the  soul,  that  is,  of  the  Father,  and 
thus  it  was  also  made  divine.  Hence  it  was, 
that,  differently  from  all  other  men,  he  rose 
again  both  as  to  soul  and  body,  (h)  This  he  also 
manifested  to  his  disciples,  when  they  took  him 
to  be  a  spirit,  by  saying,  "Behold  my  hands 
and  my  feet,  that  it  is  I  myself:  handle  me  and 
see,  for  a  spirit  hath  not  flesh  and  bones,  as 
ye  see  me  have,"  Luke  xxiv.  36,  37,  38;  by 
which  he  gave  them  to  understand,  that  he  was 
man  not  only  as  to  spirit,  but  also  as  to  body. 

22.  Moreover,  that  heaven  and  hell  are  from 
mankind,  has  been  shewn  in  many  articles  in  the 
Treatise  on  Heaven  and  Hell,  as  in  the  fol- 
lowing :  Concerning  the  Gentiles  or  people  with- 
out the  church  in  heaven,  n.  318  to  328.  Of 
infants  or  little  children  in  heaven,  n.  329  to 
345.  Of  the  wise  and  simple  in  heaven,  n. 
346  to  356.  Of  the  rich  and  poor  in  heaven, 
n.  357  to  365.  That  every  man  is  a  spirit  as 
to  his  interiors,  n.  432  to  444.  That  man 
after  death  is  in  a  perfect  human  form,  n.  453 
to  460.    That  man  after  death  retains  every 

{h )  That  man  rises  again  only  as  to  his  spirit, 
n.  10593,  10594.  That  the  Lord  alone  rose 
again  as  to  his  body,  n.  1729,  2083,  5078,  10825. 


35 


sense,  as  also  the  same  memory,  thought,  and 
affection,  which  he  had  in  the  world,  and  that 
he  leaves  nothing  behind  him  but  his  terrestrial 
body,  n.  461  to  469.  Of  the  first  state  of  man 
after  death,  n.  491  to  498.  Of  his  second 
state  after  death,  n.  499  to  511.  Of  his  third 
state,  n.  512  to  517.  See  also  what  is  related 
concerning  the  hells,  n.  536  to  588.  From 
all  which  particulars  it  may  plainly  appear, 
that  heaven  does  not  consist  of  any  angels  cre- 
ated such  at  the  beginning,  nor  hell  of  any  devil 
and  his  crew,  but  only  of  those  who  were  born 
men. 


That  all  who  have  been  horn  Men  from  the  Begin- 
ning of  Creation^  and  are  deceased^  are  either  in 
Heaven  or  in  Hell. 

23.  This  follows.  First,  from  what  has  been 
said  and  shewn  in  the  preceding  chapter,  name- 
ly, that  heaven  and  hell  are  from  mankind. 
Secondly,  from  this  consideration,  that  every 
man,  after  his  departure  from  this  world,  con- 
tinues tohve  to  eternity.  Thirdly,  that  thus 
all  who  were  ever  born  men  since  the  creation 
of  the  world,  and  are  deceased,  are  either  in 
heaven  or  in  hell.  Fourthly,  that  whereas 
all  who  shall  hereafter  be  born,  will  also  go  into 
the  spiritual  world,  that  world  is  of  such  an  ex- 


36 


tent  and  quality,  that  the  natural  world,  where- 
in men  dwell  on  the  earths,  cannot  be  com- 
pared therewith.  But  in  order  that  these  po- 
sitions may  be  more  distinctly  perceived,  and 
made  evident,  1  shall  here  unfold  and  describe 
them  one  by  one. 

24.  That  all  who  have  been  born  men  since 
the  beginning  of  creation,  and  are  deceased,  are 
either  in  heaven  or  in  heW,  follows  frora  what 
has  been  said  and  shewn  in  the  preceding  chap- 
ter, namely,  that  heaven  and  hell  are  from  man- 
kind, appears  without  explication.  It  has  been 
the  prevailing  belief  heretofore,  that  men  will 
not  go  to  heaven  or  hell  before  the  day  of  the 
last  judgment,  when  souls  will  return  into  their 
bodies,  and  so  enter  into  the  enjoyment  of  such 
things  as  are  supposed  to  be  proper  to  the  body. 
Into  this  belief  the  simple  have  been  led,  by 
those  who  professed  wisdom,  and  have  made 
inquiry  concerning  the  interior  state  of  man  ; 
such  persons  having  never  thought  about  the 
spiritual  world,  but  only  about  the  natural,  and 
consequently  having  never  thought  about  the 
spiritual  man,  have  therefore  been  ignorant  that 
the  spiritual  man,  which  is  within  every  one's 
natural  body,  is  equally  in  a  human  form  as  the 
natural  man  ;  hence  it  never  entered  into  their 
mind,  that  the  natural  man  derives  its  human 
form  from  the  spiritual  man  within  it ;  although 
they  might  see  that  the  spiritual  man  acts  at 


37 


pleasure  in  all  and  every  part  of  the  natural 
man,  and  that  the  natural  man  is  altogether  in- 
capable of  acting  of  itself.  It  is  the  spiritual 
man  that  thinks  and  wills,  for  this  the  natural 
man  cannot  do  of  itself,  and  thought  and  will 
are  the  all  in  all  of  the  natural  man,  for  the  lat- 
ter is  acted  upon  at  the  pleasure  of  the  former, 
and  Hkewise  speaks  as  the  former  thinks,  inso- 
much that  action  is  nothing  but  will,  and  speech 
is  nothing  but  thought,  for  on  the  removal  of 
will  and  thought,  speech  and  action  instantly 
cease.  Hence  it  appears,  that  the  spiritual  man 
is  the  real  man,  and  resides  in  all  and  singular 
parts  of  the  natural  man,  consequently  that  it  has 
the  same  likeness  and  appearance,  for  every 
part  or  particle  of  the  natural  man,  which  is 
not  acted  upon  by  the  spiritual,  is  hfeless.  But 
the  spiritual  man  cannot  appear  to  the  eyes  of 
the  natural  man,  for  what  is  natural  cannot  see 
what  is  spiritual,  but  what  is  spiritual  can  see 
what  is  natural ;  this  being  according  to  order, 
whereas  the  former  is  contrary  to  order,  for  all 
influx  is  from  the  spiritual  into  the  natural 
world  ;  so  also  is  sight,  for  sight  is  influx  ;  but 
influx  from  the  natural  into  the  spiritual  world  is 
a  thing  impossible.  The  spiritual  man  is  what 
is  called  the  spirit  of  man,  which  appears  in 
the  spiritual  world  in  a  perfect  human  form,  and 
which  lives  after  death.  As  the  learned  have 
known  nothing  concerning  the  spiritual  world, 
c 


38 


and  consequently  nothing  respecting  the  spirit 
of  man,  as  was  observed  above,  therefore  they 
have  imagined,  that  man  cannot  hve  as  a  man, 
until  the  soul  return  to  the  body,  and  again  be 
endued  with  its  senses;  hence  have  arisen  such 
vain  and  silly  ideas  concerning  the  resurrection 
of  man,  as  that  the  body,  although  devoured  by 
wwms  and  fish,  and  totally  fallen  to  dust,  is  to  be 
collected  together  again  by  an  act  of  divine 
omnipotence,  and  reunited  to  the  soul ;  and 
that  this  will  not  take  place  before  the  end  of 
the  world,  when  the  visible  universe  is  to  perish ; 
besides  many  more  things  of  a  hke  nature,  wdiich 
exceed  all  comprehension,  and  strike  the  mind 
at  first  sight  as  impossibilities,  and  contrary  to 
divine  order;  hence  also  the  faith  of  many  be- 
comes weak;  for  they  who  think  wisely,  cannot 
believe  what  they  do  not  in  some  measure  com- 
prehend, and  there  is  no  such  thing  as  a  faith  in 
impossibihties,  or  in  what  a  man  beheves  to  be 
impossible.  From  this  ground  it  is,  that  they, 
who  do  not  beheve  in  a  life  after  death,  draw" 
arguments  against  it.  But  that  man  rises  again 
immediately  after  death,  and  that  he  is  then  in  a 
perfect  human  form,  may  be  seen  in  many  ar- 
ticles in  the  Treatise  on  Heaven  and  Hell. 
These  observations  are  made,  that  it  may  be  still 
farther  confirmed,  that  heaven  and  hell  are  from 
mankind  :  whence  it  follows,  that  all  who  were 
ever  born  men  since  the  beginning  of  creation, 
and  ape  deceased,  are  either  in  heaven  or  in  bell. 


39 


25.  That  every  man  after  his  departure 
from  this  world  continues  to  live  to  eternity,  is 
evident  from  this  consideration,  that  man  is  then 
spiritual,  and  no  longer  natural,  and  that  the 
spiritual  man,  when  separated  from  the  natural 
man,  retains  its  quality  to  eternity,  for  the  state 
of  man  cannot  be  changed  after  death.  More- 
over the  spiritual  principle  of  every  man  is  in 
conjunction  with  the  Divine,  for  it  has  a  capa- 
city of  thinking  about  it,  and  also  of  loving  it, 
and  it  can  be  affected  with  whatever  proceeds 
from  it,  viz.  with  such  things  as  are  taught  by 
the  church;  consequently  it  is  capable  of  being 
conjoined  with  the  Divine  by  thought  and  will, 
which  two  faculties  belong  to  the  spiritual  man, 
and  constitute  its  hfe.  Now  whatever  can  be 
thus  conjoined  with  the  Divine,  cannot  die 
to  eternity,  for  the  Divine  is  with  it,  and 
conjoins  it  to  himself.  Man  is  also  created 
after  the  form  of  heaven  as  to  his  mind,  and 
the  form  of  heaven  is  from  the  essential  divinity, 
as  may  appear  evident  in  the  Treatise  concern- 
ing Heaven  and  Hell,  where  it  is  shewn,  that 
the  divinity  of  the  Lord  constitutes  and  forms 
heaven,  n.  7  to  12,  and  n.  78  to  86.  That 
man  is  created  that  he  may  become  heaven  in 
its  least  form,  n.  57.  That  heaven  in  its  uni- 
versal complex  resembles  one  man,n.  59  to  66. 
That  hence  every  angel  is  in  a  perfect  human 
form,  n.  73  to  77.  Man  is  an  angel  with  re- 
c2 


40 


spect  to  his  spiritual  part.  On  this  subject  I  have 
frequently  conversed  with  the  angels,who  greatly- 
wondered,  that  among  those,  who  in  the  christ- 
ian world  are  called  intelligent,  and  who  are  also 
supposed  to  be  so  by  others,  there  are  very  ma- 
ny, who  totally  reject  the  doctrine  of  their  own 
immortality,  imagining  that  the  soul  of  man  will 
be  dissipated  after  death  just  like  the  soul  of  a 
beast ;  not  perceiving  the  difference  between  the 
life  of  man  and  that  of  a  beast,  in  that  man  can 
elevate  his  thoughts  above  himself,  and  think 
about  God,  heaven,  love,  faith,  spiritual  and 
moral  good,  truths,  he.  and  thus  that  he  can  be 
elevated  to  the  Divine  himself,  and  be  conjoin- 
ed to  him  by  means  of  all  those  things  ;  but  that 
beasts  cannot  be  elevated  above  their  natural 
principle  to  think  about  such  things,  consequent- 
ly that  their  spiritual  principle  cannot  be  sepa- 
rated from  their  natural  after  death,  {i)  and 

(i )  That  there  is  also  an  influx  from  the  spir- 
itual world,  into  the  life  of  beasts,  but  general, 
not  special  as  with  man,  n.  1633,  3646.  That 
the  difl'erenee  between  men  and  beasts  consists  in 
this,  that  men  are  capable  of  being  elevated  above 
themselves  to  the  Lord,  of  thinking  concerning 
the  divine  principle,  of  loving  it,  and  thus  of 
being  conjoined  to  the  Lord,  by  virtue  of  which 
they  possess  eternal  life;  whereas  beasts  have  no 
such  capacity,  and  can  never  be  elevated  to  such 
things,  n.  4525,  6323,  923  L 


41 


live  by  itself,  like  the  spiritual  principle  of  man ; 
which  also  is  the  reason  why  the  life  of  a  beast 
is  dissipated  with  its  natural  life.  The  reason 
why  many  of  the  intehigent,  or  learned,  so 
called,  in  the  christian  world,  do  not  believe 
the  immortality  of  their  own  hfe,  is  declared 
by  the  angels  to  be  as  follows,  because  in  heart 
they  deny  the  Divine  Being,  acknowledging 
nature  instead  of  him  ;  and  they  who  think  from 
such  principles,  have  no  conception  of  any  eter- 
nity by  means  of  conjunction  with  the  Divine, 
consequently  they  have  no  idea  that  the  state  of 
man  is  different  from  that  of  beasts,  for  when 
they  reject  the  Divine  from  their  thoughts,  they 
also  reject  the  idea  of  eternity.  The  angels 
further  said,  that  in  every  man  there  is  an  in- 
most or  supreme  degree  of  hfe,  or  a  certain 
inmost  or  supreme  part,  into  which  the  Divine  of 
the  Lord  first  or  proximately  flows,  and  from 
whence  the  Lord  regulates  and  governs  the 
other  interiors  belonging  to  the  spiritual  and 
natural  man,  which  succeed  each  other  accord- 
ing to  their  degrees  of  order.  This  inmost  or 
supreme  part  they  called  the  Lord's  entrance 
into  man,  and  his  most  pecuhar  dwelling-place 
within  him;  they  said  also,  that  by  virtue  of  this 
inmost  or  supreme  part  man  is  man,  and  dis- 
tinguished from  the  brute  animals,  which  have 
it  not ;  and  that  hence  it  is,  that  men,  dilFerently 
from  animals,  with  respect  to  the  interiors  which 
c3 


42 


belong  to  their  minds  and  spirits,  can  be  ele- 
vated by  the  Lord  to  himself,  can  beheve  in 
him,  be  affected  with  love  to  him,. and  can  also 
receive  intelligence  and  wisdom,  and  converse 
rationally.  When  I  interrogated  them  concern- 
ing those  who  deny  the  Divine  Being  and  divine 
truths,  whereby  the  life  of  man  is  conjoined  with 
the  Divine  himself,  saying  that  even  such  per- 
sons hve  to  eternity,  the  angels  replied,  that 
they  possessed  the  faculty  of  thinking  and  will- 
ing, and  consequently  of  beheving  and  loving 
what  proceeded  from  the  Divine,  equally  with 
those  who  acknowledge  him,  and  that  it  is  this 
faculty  which  capacitates  them  ahke  to  live  for- 
ever ;  they  added,  that  this  faculty  is  derived  to 
them  from  that  inmost  or  supreme  part,  which 
is  in  every  man,  as  observed  above.  That  even 
they  who  are  in  hell  possess  this  faculty,  by 
virtue  of  which  they  have  the  power  of  reason- 
ing and  speaking  against  divine  truths,  has  been 
shewn  in  many  places  :  hence  it  is,  that  every 
man,  of  whatever  description  he  be,  hves  to 
eternity.  Inasmuch  as  every  man  after  death 
hves  to  eternity,  therefore  no  angel  or  spirit 
ever  thinks  of  death,  nay,  they  are  altogether 
ignorant  what  it  is  to  die  :  wherefore  when 
death  is  mentioned  in  the  Word,  by  the  angels 
is  either  understood  damnation,  which  is  death 
in  the  spiritual  sense,  or  a  continuation  of  life 


43 


and  resurrection,  (k)  These  observations  are 
made,  in  confirmation  that  all  men  whatever, 
who  have  been  born  from  the  first  of  creation, 
and  are  deceased,  are  living,  some  in  heaven, 
and  some  in  hell. 

26.  In  order  that  I  might  know,  that  all  who 
were  ever  horn  men  since  the  beginning  of  cre- 
ation, and  are  deceased,  are  either  in  heaven  or 
in  hell,  it  was  given  me  to  converse  with  some 
who  hved  before  the  flood,  with  others  who 
lived  after  the  flood,  and  also  with  certain  of 
the  Jewish  nation,  whose  names  are  mentioned 
in  the  Word  of  the  Old  Testament;  1  have  hke- 
wise  been  permitted  to  converse  with  some  who 
hved  in  the  time  of  the  Lord,  with  many  who 
lived  in  the  following  ages  even  to  the  present 
day,  and  moreover  with  all  those  now  departed, 
whom  I  knew  during  their  Hfe  in  the  body,  and 

(k)  That  when  death  is  mentioned  in  the 
Word,  and  predicated  of  the  wicked,  in  heaven 
is  understood  damnation,  which  is  spiritual  death, 
and  also  hell,  n.  5407,  6119,  9008.  That  they 
who  are  in  goods  and  truths  are  said  to  be  alive, 
but  they  who  are  in  evils  and  falses,  dead,  n.  81, 
290,  7494.  That  by  death,  when  it  relates  to 
the  good  who  die,  in  heaven  is  understood  res- 
urrection and  continuation  of  life,  inasmuch  as 
man  then  rises  again,  continues  his  life,  and  pro- 
ceeds therein  to  eternity,  n.  3498,  3505,  4618, 
4621,  6036,  6222. 

c4 


44 


likewise  with  infants,  and  with  many  from  the 
heathen  nations.  From  which  experience  I 
am  fully  conv  inced,  that  there  is  not  one,  who 
w^as  ever  born  a  man  from  the  first  creation  of 
this  earth,  but  what  is  either  in  heaven  or  in 
hell. 

27.  Whereas  all,  who  shall  hereafter  be  born, 
will  also  enter  into  the  spiritual  world,  that 
therefore  that  world  is  of  such  an  extent  and 
quality,  that  the  natural  ivorld,  wherein  men 
dwell  on  the  earths,  cannot  be  compared  there- 
with, is  evident  from  the  immense  nmltitude  of 
men,  who  from  the  first  of  creation  have  pass- 
ed into  the  spiritual  world,  and  are  there  as- 
sembled together  ;  and  hkewise  from  the  con- 
tinual increase  hereafter  from  the  human  race, 
which  will  be  added  thereto,  and  this  without 
end,  agreeable  to  what  was  shewn  above  under 
its  proper  article,  n.  6  to  13,  namely,  that  the 
procreations  of  mankind  on  the  earths  will 
never  cease.  It  has  been  given  me  at  times 
to  see,  when  my  eyes  were  open,  how  immense 
a  multitude  of  men  is  already  collected  there, 
which  was  so  great,  that  they  could  scarcely  be 
numbered ;  they  amounted  to  some  myriads, 
and  this  only  in  one  place  towards  one  quarter  ; 
how  immense  then  must  be  the  number  in  other 
parts  !  For  in  the  spiritual  world  they  are  all 
collected  into  societies,  which  are  innumerable, 
and  each  society  in  its  place  forms  three  hea- 


45 


vens,  and  under  them  are  three  hells ;  where- 
fore there  are  some  above,  some  in  the  middle, 
and  some  beneath,  and  under  them  again  there 
are  some  in  the  lowest  places,  or  in  the  hells ; 
those  who  are  superior,  or  above,  dwell  among 
themselves  in  hke  manner  as  men  in  cities,  to 
the  amount  of  some  hundreds  of  thousands. 
Hence  it  appears,  that  the  natural  world, 
w^herein  men  dwell  on  the  earths,  cannot  be 
compared  to  that  world  with  respect  to  the 
multitude  of  the  human  race;  wherefore  when 
a  man  passes  from  the  natural  world  into  the 
spiritual,  it  is  comparatively  like  going  from  a 
small  village  into  a  great  city.  That  the  na- 
tural world  cannot  be  compared  with  the  spir- 
itual world  as  to  nature  or  quality,  may  also 
appear  evident  from  this  consideration,  that  not 
only  all  things  exist  therein,  which  are  to  be 
found  in  the  natural  world,  but  innumerable 
other  things  besides,  which  were  never  seen  in 
this  world,  neither  can  they  be  made  manifest 
to  the  bodily  sight ;  for  in  that  world  spiritual 
things  are  represented  under  all  their  forms,  as 
it  were,  in  a  natural  appearance,  and  each  with 
an  infinite  variety;  for  the  spiritual  so  far  ex- 
ceeds the  natural  in  excellence,  that  there  are 
but  few  things  which  can  be  brought  down  to 
the  natural  sense,  this  sense  not  being  capable 
of  apprehending  one  thing  out  of  a  thousand 
which  the  spiritual  mind  perceives;  and  all 
c5 


46 


things  which  appertain  to  the  spiritual  mind  are 
also  represented  in  forms  before  the  sight  of 
spirits :  hence  it  is,  that  the  spiritual  world  can- 
not be  described  as  to  its  magnificent  and  stu- 
pendous objects  :  these  also  increase  according 
to  the  multiplication  of  the  human  race  in  the 
heavens,  for  all  things  are  there  represented  in 
forms  corresponding  to  every  one's  state  with 
respect  to  love  and  faith,  and  consequently 
with  respect  to  intelligence  and  wisdom  ;  thus 
wuth  a  variety  continually  increasing  according 
to  the  increase  in  number  :  hence  it  is  said  by 
those  who  have  been  elevated  into  heaven,  that 
they  have  seen  and  heard  therein  such  things 
as  the  eye  never  saw,  nor  the  ear  ever  heard. 
From  what  has  been  observed,  it  may  appear 
evident,  that  the  spiritual  world  is  of  such  a 
quality,  that  the  natural  world  can  by  no  means 
be  compared  therewith.  Further  particulars 
respecting  that  world  may  be  seen  in  the  Trea- 
tise on  Heaven  and  Hell,  where  it  treats  of 
the  two  kingdoms  of  heaven,  n.  20  to  28.  Of 
the  societies  of  heaven,  n.  41  to  50.  Of  re- 
presentatives and  appearances  in  heaven,  n. 
170  to  176.  And  of  the  wisdom  of  the  hea- 
venly angels,  n.  265  to  275.  The  particulars 
there  described,  however,  are  very  few. 


47 


That  the  Last  Judgment  is  to  take  place  where  all 
are  gathered  together^  consequently  in  the  Spirit' 
ual  Worldy  and  not  on  the  Earths. 

28.  The  common  opinion  concerning  the 
last  judgment  is,  that  the  Lord  will  then  appear 
in  the  clouds  of  heaven  with  angels  in  glory,  and 
that  all  who  have  ever  lived  from  the  beginning 
of  the  creation  will  be  raised  up  out  of  their 
graves,  and  their  souls  again  clothed  with  their 
bodies;  and  when  thus  assembled  in  one  place, 
that  they  who  have  lived  vrell  will  be  judged  to 
eternal  life  or  heaven,  and  they  who  have  done 
evil,  to  eternal  death  or  hell.  This  behef  is 
derived  to  the  churches  from  the  literal  sense  of 
the  Word,  nor  could  it  be  removed,  so  long  as 
they  w^ere  ignorant  that  there  is  a  spiritual  sense 
in  every  part  of  the  Word,  and  that  that  sense  is 
the  real  and  essential  Word,  to  which  the  hteral 
sense  serves  as  a  foundation  or  basis,  and  that 
without  such  a  literal  sense  the  Word  could  not 
possibly  be  divine,  nor  serve  as  the  doctrine  of 
life  and  faith  to  heaven  as  well  as  the  world, 
and  for  their  conjunction.  Whoever  therefore 
is  acquainted  with  the  spiritual  things  corres- 
ponding to  the  natural  things  in  the  Word,  may 
know,  that  by  the  coming  of  the  Lord  in  the 
clouds  of  heaven,  is  not  understood  his  appear- 
ance in  the  clouds,  but  his  appearance  in  the 
Word ;  for  the  Lord  is  the  Word,  inasmuch  as 


48 


he  is  divine  truth ;  the  clouds  of  heaven,  in 
which  he  is  to  come,  are  the  hteral  sense  of  the 
Word,  and  glory  is  its  spiritual  sense ;  the  angels 
are  heaven,  from  whence  the  Lord  makes  his 
appearance,  and  they  likewise  are  the  Lord 
with  respect  to  divine  truths :  (/)  hence  appears 
what  is  meant  by  those  words,  viz.  that  the 
Lord,  when  the  church  is  at  an  end,  will  reveal 

(I)  That  the  Lord  is  the  Word,  because  he  is 
divine  truth  in  heaven,  n.  2533,2818,  2859,  2894, 
3393,  3712.  That  the  Lord  is  the  Word  also  for 
this  reason,  because  it  is  from  him,  and  treats  of 
him,  n.  2859;  and  because  it  treats  of  the  Lord 
alone,  and  chiefly  of  the  glorification  of  his  hu- 
manity in  its  inmost  sense,  thus  the  Lord  himself 
is  therein,  n.  1873,  9357.  That  the  coming  of 
the  Lord  is  his  presence  in  the  Word,  and  rev- 
elation, n.  3900,  4060.  That  clouds  in  the  Word 
signifv  the  Word  in  the  letter,  or  its  literal  sense, 
n.  1060,  4391,  5922,  6343,  6752,  8106,  8781, 
9430,  10551,  10574.  That  glory  in  the  Word 
signifies  Divine  Truth,  such  as  it  is  in  heaven, 
and  in  the  spiritual  sense  of  the  Word,  n.  4809, 
5292,  8267,  8427,  9429,  10574.  That  by  angels 
in  the  Word  are  signified  Divine  Truths  proceed- 
ing from  the  Lord,  inasmuch  as  angels  are  reci- 
pients thereof,  and  do  not  speak  truths  from  them- 
selves, but  from  the  Lord,  n.  1925,  2821,  3039, 
4085,  4295,  4402,  6280,  8192,  8301.  That 
trumpets  or  cornets,  which  the  angels  will  then 
have,  signify  divine  truths  in  heaven,  and  reveal- 
ed from  heaven,  n.  8815,  8823,  8915. 


49 


the  spiritual  sense  of  the  Word,  and  thus  man- 
ifest divine  truth  such  as  it  is  in  itself ;  conse- 
quently that  this  is  the  sign  of  the  last  judgment 
taking  place.  That  there  is  a  spiritual  sense  in 
every  particular  of  the  Word,  yea  in  every 
single  expression,  and  what  the  nature  and  qual- 
ity of  that  sense  is,  may  be  seen  in  the  Arcana 
CffiLESTiA,  wherein  are  explained,  according 
to  that  sense,  all  and  singular  the  things  con- 
tained in  the  Books  of  Genesis  and  Exodus, 
from  which  work  some  particulars  are  collected 
relative  to  the  Word  and  its  spiritual  sense  in 
a  small  tract  concerning  the  White  Horse 
mentioned  in  the  Apocalypse. 

29.  That  the  last  judgment  is  to  take  place 
in  the  spiritual  world,  and  not  in  the  natural 
world  or  on  the  earths,  is  evident  from  the  two 
preceding  articles,  and  also  from  what  follows : 
in  the  two  preceding  articles  it  was  shewn,  that 
heaven  and  hell  are  from  mankind,  and  that  all 
who  were  ever  born  men  from  the  beginning  of 
creation,  and  are  deceased,  are  either  in  heaven 
or  in  hell,  consequently  that  all  are  there  col- 
lected together  ;  but  in  the  articles  w^iich  fol- 
low, it  shall  be  shewn,  that  the  last  judgment 
is  already  accomplished. 

30.  Besides,  no  one  is  judged  from  the  natur- 
al man,  consequently  not  whilst  he  is  living  in 
the  natural  world,  inasmuch  as  man  is  then  in  a 
natural  body ;  but  all  are  judged  in  the  spiritual 


50 


man,  consequently  when  they  come  mto  the 
spiritual  world,  for  man  is  then  in  a  spiritual 
body.  It  is  the  spiritual  part  of  man  that  is 
judged,  but  not  the  natural,  for  this  latter  is  in 
no  respect  faulty  or  criminal,  inasmuch  as  it  does 
not  Hve  of  itself,  but  is  merely  a  servant  or  in- 
strument, whereby  the  spiritual  man  acts,  as  may 
be  seen  above,  n.  24  :  hence  also  it  is,  that 
judgment  passes  on  men,  when  they  have  put 
off  their  natural,  and  put  on  their  spiritual  body  : 
in  this  body  a  man  also  appears  according  to 
his  true  quality  with  respect  to  love  and  faith, 
for  every  one  in  the  spiritual  world  is  an  image 
or  likeness  of  his  own  love,  not  only  with  re- 
spect to  his  face  and  body,  but  with  respect  to 
his  speech  and  actions;  see  the  Treatise  on 
Heaven  and  Hell,  n.  481.  Hence  it  is,  that 
all  are  known  and  distinguished  as  to  their  real 
quality,  and  immediately  separated,  when  it  is 
the  good  pleasure  of  the  Lord.  From  what 
has  been  said  it  also  appears  evident,  that  the 
judgment  takes  place  in  the  spiritual  world, 
and  not  in  the  natural  world  or  on  the  earths. 

31.  That  the  natural  life  of  man  is  of  no 
consideration,  but  his  spiritual  life  in  the  natural, 
the  natural  of  itself  being  void  of  hfe  ;  and  that 
the  apparent  life  therein  is  from  the  life  of  the 
spiritual  man,  consequently  that  it  is  this  latter 
which  is  judged ;  and  that  it  is  also  the  spirit- 
ual part  of  man  w^hich  is  to  be  judged  accord- 


61 


ing  to  its  deeds,  may  be  seen  in  the  Treatise 
on  Heaven  and  Hell,  under  the  following 
article,  That  man  is  after  death  such  as  his  Ufe 
was  in  the  world,  n.  470  to  484. 

32.  1  shall  here  add  a  certain  heavenly  ar- 
canum, w^hich  indeed  is  mentioned  in  the  Trea- 
tise on  Heaven  and  Hell,  but  not  yet  de- 
scribed :  every  one  after  death  is  bound  to,  or 
in  fellowship  with,  a  certain  society,  and  this 
immediately  on  his  entering  into  the  spiritual 
world,  as  may  be  seen  in  that  work,  n.  427 
and  497  ;  but  a  spirit  in  his  first  state  knows 
nothing  thereof,  being  then  in  his  externals, 
and  not  as  yet  in  internals.  During  his  exter- 
nal state,  he  wanders  hither  and  thither,  where- 
soever he  pleases  ;  but  still  he  is  actually  w-here 
his  love  is,  that  is,  in  society  with  those  who 
are  in  a  similar  love.  While  a  spirit  is  in  this 
state,  he  appears  in  many  other  places,  and 
also  every  where  as  if  present  in  body,  but  this 
is  only  an  appearance  ;  wherefore  as  soon  as 
ever  he  is  brought  by  the  Lord  into  his  go- 
verning love,  he  immediately  disappears  from 
the  sight  of  others,  and  is  among  his  like  in  the 
society  to  which  he  is  bound.  This  is  pecu- 
liar to  the  spiritual  world,  and  a  matter  of  as- 
tonishment to  those  who  are  ignorant  of  the 
cause.  Hence  now  it  is,  that  as  soon  as  ever 
spirits  are  gathered  together,  and  separated, 
they  are  also  judged,  and  every  one  is  instantly 
fixed  in  his  own  place,  the  good  in  heaven,  and 


52 


in  society  there  with  their  like,  and  the  evil  in 
hell,  and  in  society  there  with  their  hke.  From 
what  has  been  observed  it  may  also  appear 
manifest,  that  the  last  judgment  c^n  only  take 
place  in  the  spiritual  world,  as  well  because 
every  one  there  is  an  image  of  his  own  life,  as 
because  all  are  associated  together  who  are  in 
a  similar  life,  consequently  every  one  is  in  fel- 
lowship with  his  like.  It  is  otherwise  in  the 
natural  world,  where  the  good  and  the  bad  are 
intermixed  ;  there  no  one  knows  the  real  qual- 
ity of  another,  nor  are  they  separated  from 
each  other  according  to  the  affection  of  their 
life :  besides,  it  is  impossible  for  any  man  with 
his  natural  body  to  be  either  in  heaven  or  in 
hell;  wherefore,  in  order  that  man  may  enter 
into  one  or  the  other,  it  is  necessary  that  he 
put  off  his  natural  body,  and  afterwards  be 
judged  in  his  spiritual  body.  Hence  it  is,  as 
observed  above,  that  the  spiritual  man  is  judg- 
ed, and  not  the  natural. 


That  the  Last  Judgment  takes  place  when  the  Church 
is  at  an  End  ;  and  that  the  Church  is  at  an  Endy 
when  there  is  no  Faith  in  consequence  of  there 
being  no  Charity. 

33.  There  are  many  reasons  why  the  last 
judgment  takes  place,  when  the  church  is  at  an 
end ;  the  principal  whereof  is,  because  then  the 


53 


equilibrium  betwixt  heaven  and  hell  begins  to  be 
destroyed,  and  with  the  equilibrium  the  very 
liberty  or  freewill  of  man  ;  and  when  this  is  the 
case,  it  is  no  longer  possible  for  him  to  be  saved ; 
but  he  is  then  from  freedom  inclined  to  hell,  and 
cannot  be  led  in  freedom  to  heaven;  for  without 
freewill  no  one  can  be  reformed,  and  all  man's 
freewill  proceeds  from  the  equilibrium  which 
subsists  between  heaven  and  hell.  That  this 
is  the  case,  may  appear  evident  from  the  two 
articles  in  the  Treatise  on  Heaven  and  Hell, 
which  treat  of  the  equilibrium  between  heaven 
and  hell,  n  589  to  596  :  and  that  man's  freewill 
is  from  the  equilibrium  that  subsists  between 
heaven  and  hell,  n.  597  to  603  ;  and  further, 
that  no  one  is  capable  of  being  reformed  unless 
in  a  state  of  liberty  and  of  freedom. 

34.  That  the  equilibrium  betwixt  heaven  and 
hell  begins  to  perish  at  the  end  of  the  church, 
may  appear  from  this  consideration,  that  heaven 
and  hell  are  from  mankind,  as  may  be  seen 
above  in  its  proper  article ;  and  that  when  few 
go  to  heaven,  but  many  to  hell,  evil  on  the  one 
side  increases  beyond  good  on  the  other ;  for 
in  proportion  as  hell  increases,  so  also  does  evil ; 
and  man  receives  all  his  evil  from  hell,  and  all 
his  good  from  heaven.  As  then  evil  increases 
above  good  at  the  end  of  the  church,  therefore 
all  are  then  judged  by  the  Lord,  the  wicked 
separated  from  the  good,  all  things  reduced  to 


54 


order,  and  a  new  heaven  established,  together 
with  a  new  church  on  the  earths,  and  thus  the 
equilibrium  is  restored.  This  now  is  what  is 
called  the  last  judgment,  which  will  be  further 
described  in  the  following  pages. 

35.  That  the  church  is  at  an  end,  when  there 
is  no  longer  any  faith  within  the  church,  is 
known  from  the  Word;  but  it  is  not  as  yet 
known,  that  there  is  no  faith  where  there  is  no 
charity;  wherefore  something  shall  now  be  said 
relative  to  this  subject.  That  there  would  be 
no  faith  at  the  end  of  the  church,  is  foretold  by 
the  Lord  in  these  words,  "When  the  Son  of 
Man  shall  come,  will  he  find  faith  on  the  earth?" 
Luke  xviii.  8  :  and  also  that  then  there  would 
be  no  charity,  "  In  the  consummation  of  the 
age  iniquity  shall  be  multiplied,  the  charity  of 
many  shall  grow  cold ;  and  that  gospel  shall  be 
preached  to  all  the  world ;  and  then  shall  the 
end  come,"  Matt.  xxiv.  12,  14.  The  consum- 
mation of  the  age  is  the  last  time  of  the  church : 
the  successive  states  of  the  declension  of  the 
church  with  respect  to  love  and  faith,  are 
described  by  the  Lord  in  that  chapter,  but  they 
are  described  by  mere  correspondences  ;  and 
therefore  the  things  which  are  there  predicted 
by  the  Lord  cannot  be  understood,  unless  the 
spiritual  sense  corresponding  with  every  par- 
ticular be  known  ;  for  which  reason  it  has  been 
given  me  from  the  Lord  to  explain  the  whole 


55 


contents  of  that  chapter,  and  part  of  the  next, 
which  treat  of  the  consammalion  of  the  age, 
the  coming  of  the  Lord,  and  the  successive 
vastation  of  the  church,  and  of  the  last  judg- 
ment, as  may  be  seen  in  the  Arcana  C(Eles- 
TiA,  n.  3353  to  335G,  3486  to  3489,  3650  to 
3655,  3751  to  3759,  3897  to  3901,  4056  to 
4060,  4229  to  4231,  4332  to  4335,  4422  to 
4424,  4635  to  4638,  4661,  to  4664,  4807  to 
4810,  4954  to  4959,  5063  to  5071. 

36.  Something  shall  now  be  said  in  relation 
to  this  point,  that  there  is  no  faith  where  there 
is  no  charity  :  it  is  imagined  that  there  is  faith 
so  long  as  the  doctrinals  of  the  church  are  be- 
lieved in,  consequently  that  they  have  faith  who 
so  believe  ;  but  faith  does  not  consist  in  merely 
believing,  but  in  willing  and  doing  what  is  be- 
heved.  When  the  doctrinals  of  the  church  are 
only  believed,  they  are  not  in  the  hfe  of  man, 
but  merely  in  his  memory,  and  thence  in  the 
thought  of  his  external  man  ;  neither  do  they 
enter  into  his  life,  until  they  enter  into  his  will, 
and  thence  into  his  actions  ;  then  for  the  first 
time  is  faith  in  man's  spirit,  for  the  spirit  of  man, 
the  hfe  of  which  is  his  real  and  true  life,  is 
formed  from  his  will,  and  so  far  from  the 
thought,  as  this  proceeds  from  the  will :  the 
memory  of  man,  and  thought  thence  derived, 
is  only  the  outer  court  that  leads  to  the  real 
man.    Whether  we  say  will  or  love,  it  amounts 

D 


56 


to  the  same  thing,  for  whatever  any  one  wills, 
that  he  loves,  and  what  he  loves,  that  he  wills ; 
and  the  will  is  the  receptacle  of  love,  and  the 
understanding,  whose  province  it  is  to  think, 
is  the  receptacle  of  faith.  A  man  may  know, 
think,  and  understand  many  things,  but  such 
things  as  do  not  accord  with  his  will  or  love,  he 
rejects,  when  left  to  himself  to  meditate  from 
his  own  will  or  from  his  own  love  ;  and  there- 
fore he  also  rejects  them  after  the  life  of  the 
body,  when  he  becomes  a  spirit ;  for  that  only 
remains  in  a  man's  spirit,  which  has  entered 
into  his  will  or  love,  as  observed  above  ;  other 
things  after  death  are  regarded  as  foreign, 
which  having  no  place  in  his  affections,  are  en- 
tirely rejected,  and  even  abhorred.  But  the 
case  is  otherwise,  when  a  man  not  only  believes 
the  doctrinals  of  the  church  derived  from  the 
Word,  but  also  wills  them,  and  lives  according 
to  them  ;  then  faith  takes  place  ;  for  faith  is 
the  affection  of  truth  derived  from  the  love  of 
truth  for  its  own  sake,  and  to  love  or  will  truth 
for  its  own  sake,  is  the  real  spiritual  principle 
in  man,  being  distinct  from  his  natural,  which 
consists  in  willing  truth,  not  for  the  sake  of  truth, 
but  for  the  sake  of  self-glory,  reputation,  and 
gain  ;  but  truth,  considered  abstractedly  from 
such  things,  is  spiritual,  being  in  its  essence 
divine  ;  wherefore  to  will  or  desire  truth  for 
the  sake  of  truth,  is  likewise  to  acknowledge 


57 


and  love  what  is  divine.  These  two  are  per- 
fectly conjoined,  and  are  also  considered  as  one 
in  heaven,  for  the  divine  proceeding  from  the 
Lord  in  heaven  is  divine  truth,  as  may  be  seen 
in  the  Treatise  on  Heaven  and  Hell,  n.  128 
to  132;  and  they  are  angels  in  the  heavens, 
who  are  recipient  thereof,  and  bring  it  forth 
in  their  hves.  These  observations  are  made, 
in  order  to  shew,  that  faith  does  not  consist  in 
barely  believing,  but  in  willing  and  doing,  and 
consequently  that  there  is  no  faith  where  there 
is  no  charity ;  charity  or  love  consists  in  will- 
ing and  doing- 

37.  That  at  the  present  day  faith  is  so  very 
rare,  that  it  can  scarcely  be  said  there  is  any, 
appeared  evident  from  many,  as  well  among  the 
learned  as  the  simple,  who  after  death  were  ex- 
amined as  to  what  faith  they  possessed  in  the 
world,  and  it  was  found  that  every  one  suppos- 
ed faith  to  consist  merely  in  believing,  and  per- 
suading themselves  that  such  or  such  a  thing 
was  true ;  and  the  more  learned  among  them 
thought  it  was  only  a  belief  from  trust  and  con- 
fidence, that  they  are  saved  by  the  passion  of 
the  Lord,  and  his  intercession-  It  was  also 
found,  that  scarce  any  person  knew,  that  there 
is  no  faith  where  there  is  no  charity  or  love ; 
nor  did  they  even  know  what  charity  towards 
their  neighbour  is,  nor  the  difference  between 
d2 


58 


thinking  and  willing ;  the  greater  part  of  them 
entirely  rejected  charity,  declaring  that  it  avails 
nothing,  but  faith  alone.  When  they  were  told 
that  charity  and  faith  are  one,  Hke  will  and  un- 
derstanding, that  charity  resides  in  the  will, 
and  faith  in  the  understanding,  and  that  to  sepa- 
rate the  one  from  the  other,  is  hke  separating 
the  will  and  the  understanding,  they  had  no 
comprehension  of  the  matter  :  hence  it  was  evi- 
dent, that  there  is  scarce  any  faith  at  the  pre- 
sent day.  This  was  also  proved  to  them  by 
lively  experience ;  they  who  were  in  the  per- 
suasion that  they  had  faith,  were  led  to  an  an- 
gelic society,  which  was  in  genuine  faith,  and 
then,  on  a  communication  taking  place,  they 
clearly  perceived,  that  they  possessed  no  faith ; 
as  they  hkewise  confessed  in  the  presence  of 
many.  The  same  was  also  made  manifest  by 
other  means  to  those  who  professed  faith,  and 
supposed  they  beheved,  and  yet  had  not  lived 
the  life  of  faith,  which  is  charity;  every  one  of 
whom  confessed  they  had  no  faith,  because 
there  was  nothing  thereof  in  the  Hfe  of  their 
spirit,  but  only  in  their  external  thought  while 
they  lived  in  the  natural  world. 

38.  Such  is  the  state  of  the  church  at  this 
day,  namely,  that  there  is  no  faith  therein  be- 
cause there  is  no  charity,  and  where  there  is 
no  charity,  there  is  nothing  of  spiritual  good, 
for  that  good  is  solely  derived  from  charity. 


59 


It  was  said  from  heaven,  that  there  is  still  good 
in  some  individuals,  but  that  it  cannot  be  called 
spiritual  good,  but  natural  good,  by  reason  that 
essential  divine  truths  are  in  obscurity,  and  di- 
vine truths  introduce  to  charity,  for  they  teach 
it,  and  regard  it  as  their  end;  hence  the  quality 
of  charity  is  always  determined  by  the  truths 
which  give  it  form  and  existence.  The  divine 
truths,  from  which  the  doctrines  of  the  [pre- 
sent] churches  are  derived,  respect  fahh  alone, 
wherefore  they  are  called  the  doctrines  of  faith, 
and  have  no  regard  to  life;  yet  truths  that  only 
regard  faith  and  not  life,  cannot  make  man 
spiritual;  for  so  long  as  they  are  without  life, 
they  are  merely  natural,  being  known  and 
thought  of  only  as  other  common  matters: 
hence  it  is,  that  at  this  day  there  is  no  spiritual 
good,  but  only  natural  good  in  certain  individu- 
als. Moreover,  every  church  at  its  commence- 
ment is  spiritual,  for  it  takes  its  rise  from  cha- 
rity ;  but  in  process  of  time  it  declines  from 
charity  to  faith,  and  then  from  an  internal 
church  becomes  external ;  and  when  this  is  the 
case,  it  is  at  an  end,  or  no  longer  a  church,  in- 
asmuch as  the  whole  of  religion  is  then  made 
to  consist  in  science  or  knowledge,  and  little  if 
any  thing  in  life  ;  and  in  proportion  as  man 
from  internal  becomes  external,  so  is  spiritual 
light  darkened  within  him,  to  such  a  degree, 
that  he  does  not  see  divine  truth  from  real 
d3 


60 


genuine  truth,  or  from  the  light  of  heaven, 
which  is  the  same  thing,  but  only  from  natural 
light,  which  is  of  such  a  nature,  that  when  alone, 
and  not  enlightened  by  spiritual  light,  it  sees 
divine  truth  as  in  the  dark,  believing  it  to  be 
truth  for  no  other  reason  than  merely  because 
it  is  so  called  by  the  leaders  of  the  church,  and 
received  as  such  by  the  commonalty  :  hence  it 
is,  that  the  intellectual  faculty  of  such  persons 
cannot  be  illuminated  by  the  Lord ;  for  in  pro- 
portion as  natural  light  shines  in  the  intellectual 
part,  in  the  same  proportion  spiritual  light  is 
obscured  :  natural  light  shines  in  the  intellect- 
ual part,  when  worldly,  corporeal,  and  earthly 
things  are  loved  in  preference  to  things  spirit- 
ual, celestial,  and  divine;  in  the  same  degree 
also  is  man  external. 

39.  But  whereas  it  is  not  known  in  the 
christian  world,  that  there  is  no  faith  where 
there  is  no  charily,  nor  in  what  charity  towards 
our  neighbour  consists,  nor  even  that  the  will 
constitutes  the  real  man,  with  only  so  much  of 
thought  as  is  derived  from  the  will;  therefore, 
in  order  to  bring  these  matters  into  the  light  of 
the  understanding,  I  shall  here  add  some  ex- 
tracts from  the  Arcana  Ccelestia,  which  may 
serve  for  illustration. 


EXTRACTS 

FROM 

THE  ARCANA  CCELESTIA. 


CONCERNING  FAITH.  That  they  who 
do  Dot  know  that  all  things  in  the  universe  have 
relation  to  Truth  and  Good,  and  to  the  conjunc- 
tion of  both,  in  order  to  the  production  of  any- 
thing, are  also  ignorant  that  all  things  appertain- 
ing to  the  church  have  relation  to  Faith  and 
Love,  and  to  the  conjunction  of  both,n.  7752  to 
7762,  9186,  9224.  That  all  things  in  the  uni- 
verse have  relation  to  truth  and  good,  and  to  their 
conjunction,  n.  2451,  3166,  4390,  4409,  5232, 
7256, 10122, 10555.  That  truths  have  respect  to 
faith,  and  goods  to  love,  n.  4353,  4997,  7178, 
10367. 

That  they  who  do  not  know  that  every  thing 
in  man,  both  in  general  and  in  particular,  has  re- 
lation to  the  Understanding  and  the  Will, 
and  to  the  conjunction  of  both,  in  order  that  man 
may  be  man,  are  ignorant  that  all  things  apper- 
taining to  the  church  have  relation  to  Faith  and 
Love,  and  to  their  conjunction,  in  order  that  the 
church  may  exist  in  man,  n.  2231,  7752,  7753, 
7754,9224,9995, 10122.  That  man  has  two  fa- 
culties, one  of  which  is  called  the  understanding, 
and  the  other  the  will,  n.  641,  803,  3623,  3939. 
d4 


G2 


That  the  understanding  is  the  recipient  of  truths, 
consequently  of  those  things  which  appertain  to 
faith  ;  and  the  will  the  recipient  of  goods,  conse- 
quently of  what  appertains  to  love,  n.  9300,  9930, 
10064.  That  hence  it  follows,  that  love  or  charity 
constitutes  the  church,  and  not  faith  alone,  or  faith 
separate  from  charity,  n.  809,  916,  1798,  1799, 
1834,  1844,  4766,5826. 

That  faith  separate  from  charity  is  no  faith,  n. 
654,  724,  1162,  1176,  2049,  2116,  2340,  2349, 
2419,  3849,  3868,  6348,  7039,  7842,  9782.  That 
such  a  faith  perishes  in  another  life,  n.  2228, 5820. 
That  the  doctrinal  notions  concerning  faith  alone 
destroy  charity,  n.  6353,  8094.  That  they  who 
separate  faith  from  charity  are  represented  in  the 
Word  by  Cain,  by  Ham,  by  Reuben,  by  the  first- 
born of  the  Egyptians,  and  by  the  Philistines  n, 
3325,  7097,  7317,  8093.  That  in  proportion  as 
charity  departs,  in  the  same  proportion  prevails 
the  religion  respecting  faith  alone,  n.  2231.  That 
the  church  in  process  of  time  declines  from  char- 
ity to  faith,  and  at  last  to  faith  alone,  n.  4683, 
8094.  That  in  the  last  time  of  the  church  there 
is  no  faith,  because  there  is  no  charity,  n.  1843, 
3489,  4649.  That  they  who  make  faith  alone 
to  be  of  a  saving  efficacy,  excuse  an  evil  life;  and 
that  they  w^ho  are  in  a  life  of  evil,  have  no  faith, 
because  they  have  no  charity,  n.  3865,  7766, 
7778, 7790, 7950, 8094,  That  they  are  inwardly 
in  the  falses  of  their  evil,  although  ignorant  of  it, 
n.  7790,  7950.  That  therefore  good  cannot  be 
conjoined  to  them,  n.  8981,  8983.  That  in 
another  life  they  are  also  in  opposition  to  good, 


63 


and  to  those  who  are  in  good,  n.  7097, 7127, 7317, 
7502,  7945,  8096,  8313.  That  the  simple  in 
heart  know  what  the  good  of  life  is,  and  also  what 
charity  is,  better  than  those  who  are  reputed  wise, 
but  not  what  faith  separate  from  charity  is  n. 
4741,  4754. 

That  good  is  the  me,  and  truth  the  eodstere 
thence  derived,  and  thus  that  the  truth  of  faith  has 
its  esse  of  life  from  the  good  of  charity,  n.  3049, 
3180,  4574,  5002,  9144.  Hence  that  the  truth  of 
faith  lives  from  the  good  of  charity,  consequently 
that  the  life  of  faith  is  charity,  n.  1589, 1947, 1997, 
2579,  4070,  4096,  4097,  4736,  4757,  4884,  5147, 
5928,  9154,  9667,  9841,  10729.  That  faith  has 
no  life  in  man,  when  he  only  knows  and  thinks 
of  the  things  belonging  to  faith,  but  when  he  wills 
them,  and  in  consequence  thereof  does  them,  n. 
9224.  That  the  conjunction  of  the  Lord  with 
man  is  not  wrought  by  faith,  but  by  the  life  of 
faith  which  is  charity,  n.  9380,  10143,  10153, 
10578,  10645,  10648".  That  worship  from  the 
good  of  charity  is  true  worship,  but  when  pro- 
ceeding from  the  truth  of  faith  without  the  good 
of  charity,  it  is  merely  an  external  act,  n.  7724. 

That  faith  alone,  or  faith  separate  from  charity, 
is  comparatively  as  the  light  of  winter,  in  which 
all  the  subjects  of  the  vegetable  creation  are  tor- 
pid and  lifeless,  and  nothing  is  produced;  but 
that  faith  united  with  charity  is  comparatively  as 
the  light  of  spring  and  summer,  in  which  all  things 
blossom  and  are  produced,  n.  2231,  3146,  3412, 
3413.  That  the  wintery  light,  which  is  that  of 
faith  alone,  is  changed  in  another  life  into  thick 

d5 


64 


darkness,  on  the  approach  of  light  from  heaven; 
and  that  they  who  are  in  that  faith,  become  at 
such  times  blind  and  stupid,  n.  3412,3413.  That 
they  who  separate  faith  from  charity,  are  in  dark- 
ness, consequently  in  ignorance  of  truth,  and 
thereby  in  falses,  for  falses  are  darkness,  n.  9186. 
That  they  cast  themselves  into  falses,  and  thence 
into  evils,  n.  3325,  8094.  The  errors  and  falses 
into  which  they  cast  themselves,  n.  4721,  4730, 
4776, 4783, 4925,  7779, 8313,  8765, 9224.  That 
the  Word  is  closed  to  such,  n.  3773,4783,8780. 
That  they  do  not  see  or  attend  unto  all  the  things 
which  the  Lord  so  often  spake  concerning  love 
and  charity,  concerning  which  see  n.  1017,  3416. 
That  they  do  not  know  the  nature  either  of  good, 
or  of  heavenly  love,  or  of  charity,  n.  2507,  3603, 
4136,  9995. 

That  charity  constitutes  the  church,  and  not 
faith  separate  from  charity,  n.  809,  916  1798, 
1799,  1834,  1844.  What  degree  of  good  would 
exist  in  the  church,  if  charity  were  regarded  as 
the  principal  constituent  thereof,  n.  6269,  6272. 
That  the  church  would  be  but  one,  and  not  di- 
vided into  many,  if  charity  weie  regarded  as  the 
essential  of  the  church;  and  that  in  such  case  the 
ditferences  which  might  exist  as  to  doctrinal 
opinions,  and  matters  relating  to  external  wor- 
ship, would  be  of  no  account,  n.  1285,  1316, 
2385,2853,2982,3267,3445,3451,3452.  That 
all  in  heaven  are  regarded  from  charity,  and  none 
from  faith  alone,  n.  1258,  1394,  2364,  4802. 

That  the  twelve  disciples  of  the  Lord  represent- 
ed the  church  at  large,  as  to  all  things  belonging 


65 


to  faith  and  charity,  in  like  manner  as  the  twelve 
tribes  of  Israel,  n.  2129,  3354,  3488,  3858,  6397. 
That  Peter,  James,  and  John,  represented  faith, 
charity,  and  the  goods  of  charity,  in  their  order, 
n.  3750.  That  Peter  represented  faith,  n.  4738, 
6000,  6073,  6344, 10087,  10580.  And  John  the 
good  things  of  charity.  Preface  to  the  18th  and 
22d  chapters  of  Genesis.  That  in  the  last  times, 
or  last  state  of  the  church,  there  would  be  no  faith 
in  the  Lord,  because  no  charity,  is  represented 
by  Peter's  three  times  denying  the  Lord  before 
the  cock  crew  thrice ;  for  Peter  there  in  a  repre- 
sentative sense  is  faith,  n.  6000,  6073.  That 
cock-crowing,  as  well  as  twilight,  signifies  in  the 
Word  the  last  time  of  the  church,  n.  10134.  And 
that  three,  or  thrice,  signify  a  thing  complete  to 
its  end,  n.  2788,  4495,  5159,  5198,  10127.  The 
like  is  signified  by  what  the  Lord  said  to  Peter, 
when  he  saw  John  follow  the  Lord  :  "What  is  it 
to  thee,  Peter?  follow  thou  me,  John;"  for  Peter 
said  of  John,  "What  is  he?"  John  xxi.  21,  22,  n. 
10087.  That  John  rested  on  the  breast  of  the 
Lord,  because  he  represented  the  goods  of  cha- 
rity, n.  3934,  10081.  That  all  the  names  of  per- 
sons and  places  contained  in  the  Word  signify 
things  abstracted  from  them,  n.  768,  1888,  4310, 
4442,  10329. 

Concerning  Charity.  That  heaven  is  distin- 
guished into  two  kingdoms,  one  of  which  is  call- 
ed the  celestial  kingdom,  and  the  other  the  spirit- 
ual; love  in  the  celestial  kingdom  is  love  to  the 
Lord,  and  is  called  celestial  love;  love  in  the 
spiritual  kingdom  is  charity  towards  the  neigh- 


66 


bourj  and  is  called  spiritual  love,  n.  3325,  3653, 
7257,  9002,  9833,  9961.  That  heaven  is  distin- 
guished into  those  two  kingdoms,  see  the  Trea- 
tise on  Heaven  and  Hell,  n.  20  to  28.  And 
that  the  Divine  of  the  Lord  in  the  heavens  is  love 
to  hira,  and  charity  towards  the  neighbour,  n.  13 
to  19,  in  the  same  work. 

That  none  can  know  what  good  and  truth  are, 
unless  it  be  known  what  love  to  the  Lord  and 
charity  to  our  neighbour  are,  because  all  good  is 
the  offspring  of  love  and  charity,  and  all  truth  is 
the  offspring  of  good,  n.  7255,  7366.  That  cha- 
rity consists  in  knowing  truths,  in  willing  them, 
and  in  being  affected  with  them  for  their  own 
sake,  that  is,  because  they  are  truths,  n.  3876,3877. 
That  charity  is  an  internal  affection  of  acting  ac- 
cording to  tni-th,  and  not  an  external  affection 
destitute  of  that  which  is  internal,  n.  2430,  2442, 
3776,  4899, 4956,  8033.  Consequently  that  cha- 
rity consists  in  performing  uses  for  the  sake  of 
uses,  and  that  its  quality  is  according  to  the  use, 
n.  7038,  8253.  That  charity  constitutes  the 
spiritual  life  of  man,  n.  7081.  That  the  whole 
Word  is  the  doctrine  of  love  and  charity,  n.  6632, 
7262.  That  men  at  this  day  do  not  know  what 
charity  is,  n.  2417,  3393,  4776,  6632.  That 
nevertheless  it  may  be  discovered  from  the  light 
of  reason,  that  love  and  charity  constitute  man,  n. 
3957,  6273.  Likewise  that  good  and  truth  accord 
together,  and  mutually  respect  each  other,  conse- 
quently that  charity  and  faith  do  in  like  manner, 
n.  7627. 


67 


That  the  Lord  is  our  neighbour  in  the  supreme 
sense,  because  he  is  to  be  loved  above  all  things; 
and  hence  that  every  thing  derived  from  him  in 
which  he  is  present,  is  our  neighbour,  consequent- 
ly that  good  and  truth  are  our  neighbour,  n.  2425, 
3419,  6706,  6819,  6823,  8124.  That  the  distinct- 
ion of  neighbour  is  according  to  the  quality  of 
good,  and  thus  according  to  the  presence  of  the 
Lord,  n.  6707,  6708,  6709,  6710.  That  every 
man,  and  every  society,  also  our  country,  and 
the  church,  and  in  an  universal  sense  the  king- 
dom of  the  Lord,  are  our  neighbour;  and  that  to 
do  kind  and  serviceable  offices  to  them,  accord- 
ing to  their  several  states,  from  the  love  of  good,  is 
to  love  our  neighbour;  consequently  that  the  term 
neighbour  signifies  their  good,  which  we  ought 
to  have  at  heart,  n.  6818  to  6824,  8123.  That 
civil  good  which  consists  in  justice,  and  moral 
good  which  is  the  good  of  life  in  society,  are  also 
our  neighbour,  n.  2915,  4730,  8120,  8121,  8122. 
That  love  to  our  neighbour  does  not  consist  in  the 
love  of  his  person,  but  in  loving  that  in  him  which 
makes  him  our  neighbour,  consequently  good  and 
and  truth,  n.5025,  10336.  That  they  who  love 
the  person,  and  not  the  quality  within  him  which 
constitutes  a  neighbour,  love  what  is  evil  as  well 
as  what  is  good,  n.  3820.  And  that  they  confer 
benefits  on  the  wicked  as  well  as  on  the  good, 
when  nevertheless  to  confer  benefits  on  the  wick- 
ed is  really  to  injure  the  good,  and  consequently 
cannot  be  said  to  be  loving  one's  neighbour,  n. 
3820,  6703,  8120.  The  judge  who  punishes  the 
wicked  in  order  to  their  amendment,  and  that  the 


68 


good  may  not  be  corrupted  by  them,  loves  his 
neighbour,  n.  8820,  8120,  8121. 

That  to  love  our  neighbour  is  to  do  what  is 
good,  just,  and  upright  in  all  our  dealings  and 
coDcerns,  n.  8120,  8121,  8122.  Hence  that  cha- 
rity towards  our  neighbour  extends  itself,  both  in 
general  and  in  particular,  to  whatsoever  a  man 
thinks,  wills,  and  does,  n.  8124.  That  to  do  what 
is  good  and  true  for  the  sake  of  good  and  truth,  is 
to  love  our  neighbour,  n.  10310,  10336.  That 
they  who  do  this,  love  the  Lord,  who  is  our  neigh- 
bour in  a  supreme  sense,  n.  9212.  That  a  life  of 
charity  is  a  life  in  conformity  to  the  command- 
ments of  the  Lord;  consequently  to  live  accord- 
ing to  divine  truths,  is  to  love  the  Lord,  n.  10143, 
10153,  10310,  10578,  10648. 

That  genuine  charity  does  not  claim  merit,  n. 
2340,  2373,  2400,  3887,  6388  to  6393.  Because 
it  proceeds  from  an  internal  affection,  consequent- 
ly from  the  delight  of  doing  good,  n.  2373,  2400, 
3887,  6388,  6393.  That  they  who  separate  faith 
from  charity,  in  another  life  hold  faith,  and  the 
good  works  which  they  did  merely  in  an  exter- 
nal form,  as  meritorious,  n.  2373. 

That  the  doctrine  of  the  ancient  church  was  the 
doctrine  of  life,  which  is  the  doctrine  of  charity, 
n.  2385,  2417,  3419,  3420,  4844,  6628.  That 
the  ancients,  who  belonged  to  the  church,  reduc- 
ed the  goods  of  charity  into  order,  and  distin- 
guished them  into  classes,  giving  to  each  its  pro- 
per name,  and  that  herein  consisted  their  wisdom, 
n.  2417,  6629,  7259  to  7262.  That  they  who  in 
the  world  have  lived  a  life  of  charity,  are  gifted 


69 


with  an  immense  increase  of  wisdom  and  intel- 
ligence in  another  life,  n.  1941,  5859.  That  the 
Lord  flows  with  divine  truth  into  charity,  because 
into  the  very  essential  life  of  man,  n.  2363.  That 
man  is  comparatively  as  a  garden,  when  charity 
and  faith  are  conjoined  in  him,  but  as  a  desert 
when  not  conjoined,  n.  7626.  That  man  recedes 
from  wisdom,  in  proportion  as  he  recedes  from 
charity,  n.  6630.  That  they  who  are  not  in 
charity,  are  in  ignorance  respecting  divine  truths, 
howsoever  wise  they  may  think  themselves,  n. 
2416,  2435.  That  the  angelic  life  consists  in 
performing  works  of  charity,  which  are  uses,  n. 
454.  That  the  spiritual  angels  are  forms  of  cha- 
rity, n.  553,  3804,  4735. 

Concerning  the  Will  and  the  Understand- 
ing. That  there  are  two  faculties  belonging  to 
man,  one  of  which  is  called  the  understanding, 
and  the  other  the  will,  n.  35,  641,  3939,  10122. 
That  those  two  faculties  constitute  the  real  man, 
n.  10076,  10109,  10110,  10264, 10284.  That  the 
quality  of  man  is  determined  by  the  quality  of 
those  two  faculties  in  him,  n.  7342,  8885,  9282, 
10264,  10284.  That  by  them  also  man  is  dis- 
tinguished from  the  beasts,  by  reason  that  the 
understanding  of  man  may  be  elevated  by  the 
Lord,  so  as  to  see  divine  truths,  and  in  like  man- 
ner his  will  may  be  elevated  so  as  to  perceive 
divine  goods ;  and  thus  man  may  be  conjoined 
to  the  Lord  by  those  two  faculties,  which  are  his 
constituent  principles;  but  that  the  case  is  other- 
wise with  beasts,  n.  4525,5302,5114,6323,9232. 
And  since  man,  by  virtue  of  that  capacity,  is  su- 


70 


perior  to  beasts,  that  he  cannot  die  as  to  his  in- 
teriors, which  belong  to  his  spirit,  but  that  he 
lives  forever,  n.  5302. 

That  all  things  in  the  universe  have  relation  to 
good  and  truth,  consequently  that  all  things  in 
man  have  relation  to  the  will  and  the  understand- 
ing, n.  803,  10122.  For  the  understanding  is  the 
recipient  of  truth,  and  the  will  the  recipient  of 
good,  n.  3332,  3623,  5332,  6065,  6125,  7503, 
9300,  9930.  It  amounts  to  the  same  whether 
you  say  truth  or  faith,  for  faith  is  of  truth,  and 
truth  is  of  faith  ;  and  it  is  also  the  same  thing 
whether  you  say  good  or  love,  for  love  is  of  good, 
and  good  is  of  love  ;  for  what  a  man  believes, 
that  he  calls  true  ;  and  what  he  loves,  that  he 
calls  good,  n.  4353,  4997,  7178,  10122,  10367. 
Hence  it  follows,  that  the  understanding  is  the 
recipient  of  faith,  and  the  will  the  recipient  of 
love,  n.  7178,  10122,  10367.  And  since  the  un- 
derstanding of  man  is  capable  of  receiving  faith 
towards  God,  and  his  will  of  receiving  love  to- 
wards God,  that  by  faith  and  love  he  may  be  con- 
joined to  God,  and  whoever  is  capable  of  conjunc- 
tion with  God  by  faith  and  love,  cannot  die  to 
eternity,  n.  4525,^6323,  2931. 

That  the  will  of  man  is  the  very  esse  of  his 
life,  inasmuch  as  it  is  the  receptacle  of  love  or 
good,  and  that  the  understanding  is  the  existere 
of  his  life  proceeding  therefrom,  inasmuch  as  it  is 
the  receptacle  of  faith  or  truth,  n.  3619,  5002, 
9282.  Consequently  that  the  life  of  the  will  is 
the  principal  life  of  man,  and  that  the  life  of  the 
understanding  proceeds  therefrom,  n.  585,  590, 


71 


S619,  7S42,  8885,  9282,  10076,  10109,  10110. 
Comparatively  as  light  proceeds  from  fire  or 
flame,  n.  6032,  6314.  That  whatever  things  en- 
ter into  the  understanding,  and  at  the  same  time 
into  the  will,  are  appropriated  to  man,  but  not 
those  which  are  received  in  the  understanding 
alone,  n.  9009,  9069,  9071,  9129,  9182,  9386, 
9393,10076,10109,  10110.  That  those  things 
become  appropriated  to  the  life  of  man,  which 
are  received  by  the  will,  n.  3161,  9386,  9393. 
Hence  it  follows,  that  man  is  man  by  virtue  of 
the  will,  and  the  understanding  proceeding  there- 
from, n.  8911,  9069,  9071,  10076,  10109,  10110. 
Every  man  also  is  loved  by  others,  and  estimated 
according  to  the  good  of  his  will  and  his  under- 
standing thence  derived ;  for  he  who  intends  well, 
and  understands  well,  is  loved  and  esteemed,  but 
he  who  understands  well,  and  does  not  intend 
well,  is  rejected  and  despised,  n.  8911,  10076. 
That  man  after  death  abides  as  his  will  is,  and 
its  derivative  understanding,  n.  9069,  9071,  9386, 
10153.  And  that  whatever  things  engage  the 
understanding,  and  have  not  at  the  same  time 
root  in  the  will,  then  vanish  away,  because  they 
are  not  in  man,  n.  9282.  Or,  what  amounts  to 
the  same,  that  man  after  death  remains  as  his  love 
is,  and  its  derivative  faith,  or  as  his  good  and  its 
derivative  truth;  and  that  the  things  pertaining  to 
faith,  and  not  at  the  same  time  to  love,  or  the  things 
pertaining  to  truth,  and  not  at  the  same  time  to 
good,  then  vanish  away,  inasmuch  as  they  are  not 
in  man,  consequently  not  belonging  to  him,  n. 
553,  2364,  10153.    That  man  is  capable  of  com- 


72 


prehending  with  the  understanding  what  he  does 
not  practise  from  the  will,  or  that  he  may  under- 
stand what  he  cannot  will,  because  it  is  against 
his  love,  n.  S539.  That  man  hardly  knows  the 
distinction  between  thinking  and  willing,  with 
the  reason  thereof,  n.  9991. 

How  perverted  a  state  they  are  in,  whose  un- 
derstanding and  will  do  not  act  in  unity,  n.  9075. 
That  such  is  the  state  of  hypocrites,  of  the  de- 
ceitful, of  flatterers,  and  of  dissemblers,  n.  4326, 
3573,  4799,  8250. 

That  all  will  of  good,  and  understanding  of 
truth  thence  derived,  is  from  the  Lord,  but  not  so 
the  understanding  of  truth  separate  from  the  will 
of  what  is  good,  n.  1831,  3514,  5483,  5649,  6027, 
86S5,  8701,  10153.  That  it  is  the  understand- 
ing which  is  enlightened  by  the  Lord,  n.  6222, 
8660,  10659.  That  the  understanding  is  enlight- 
ened in  proportion  as  man  receives  truth  with  his 
will,  that  is,  in  proportion  as  he  wills  to  act  ac- 
cording thereto,  n.  3619.  That  the  understand- 
ing receives  light  from  heaven,  just  as  the  eye 
receives  light  from  the  world,  n.  1524,  5114, 
6608,  9128,  That  the  understanding  takes  its 
quality  from  those  truths  derived  from  good,  of 
which  it  is  formed,  n.  10064.  That  the  under- 
standing is  what  is  formed  by  truths  derived  from 
good,  but  not  what  is  formed  by  falses  derived 
from  evil,  n.  10675.  That  the  understanding 
consists  in  seeing,  from  matters  of  experience  and 
science,  truths,  the  causes  of  things,  their  connex- 
ions, and  consequences,  in  regular  order,  n.  6125. 
That  the  understanding  consists  in  seeing  and 


73 

perceiving  whether  a  thing  be  true  or  not,  before 
it  is  confirmed,  but  not  in  being  able  to  confirm 
every  thing,  n.  4741,  7012,  7680,  7950,  8521, 
8780.  That  to  see  and  perceive  whether  a  thing 
be  true  or  not  before  confirmation,  is  only  given 
to  those  who  are  affected  with  truth  for  its  own 
sake,  consequently  to  those  who  are  in  spiritual 
light,  n.  8521.  That  the  light  of  confirmation  is 
natural  light,  and  may  be  possessed  even  by  the 
wicked,  n.  8780.  That  every  tenet,  however 
false,  may  be  confirmed,  even  so  as  to  appear  true, 
n.  2482,  2490,  5033,  6865,  7950. 


74 


That  all  Things  predicated  in  the  Apocalypse  are 
at  this  day  Fulfilled. 

40.  No  one  can  know  what  all  the  things  con- 
tained in  the  Apocalypse  signify  and  involve,  un- 
less he  is  acquainted  with  the  internal  or  spirit- 
ual sense  of  the  Word ;  for  whatsoever  is  there 
mentioned,  is  written  in  a  style  similar  to  the 
prophetic  parts  of  the  Old  Testament,  wherein 
every  word  signifies  something  spiritual,  which 
does  not  appear  in  the  sense  of  the  letter.  Be- 
sides, the  contents  of  the  Apocalypse  cannot  be 
explained  as  to  their  spiritual  sense,  except  by 
one  who  is  acquainted  with  what  has  passed  re- 
lative to  the  church,  even  to  its  final  period, 
which  knowledge  can  only  be  obtained  in  hea- 
ven ;  and  this  is  the  subject  treated  of  in  the 
Apocalypse :  for  the  Word  in  the  spiritual  sense 
every  where  treats  of  the  spiritual  world,  that 
is,  of  the  state  of  the  church  both  in  the  heavens 
and  on  the  earths;  hence  the  Word  is  spiritual 
and  divine ;  it  is  this  state  which  is  there  de- 
scribed in  its  order :  whence  it  may  plainly  ap- 
pear, that  the  things  contained  in  the  Apoca- 
lypse could  never  be  explained  by  any  person, 
except  by  one,  to  whom  a  revelation  has  been 
made  concerning  the  successive  states  of  the 
church  in  the  heavens;  for  there  is  a  church  in 
the  heavens  as  well  as  on  the  earths,  concern- 


75 


ing  which  some  particulars  shall  be  related  in 
what  follows. 

41.  The  nature  and  quality  of  the  Lord's 
church  on  the  earths  cannot  be  seen  by  any  man, 
so  long  as  he  lives  in  the  world,  and  still  less, 
how  in  process  of  time  it  has  declined  from  good 
to  evil ;  the  reason  whereof  is,  because  man  dur- 
ing his  life  in  the  world  is  in  externals,  and  only 
sees  what  is  before  his  natural  eyes;  but  the 
quahty  of  the  church  as  to  spiritual  things,  which 
constitute  its  internals,  is  not  apparent  in  the 
world,  although  in  heaven  it  appears  as  in  clear 
day-light ;  for  the  angels  are  in  spiritual  thought, 
and  also  in  spiritual  sight,  consequently  they  see 
only  spiritual  things.  Moreover,  in  the  spiritual 
world  all  men  are  gathered  together  who  have 
existed  since  the  beginning  of  creation,  as  was 
shewn  above,  and  they  are  also  distinguished 
there  into  societies  according  to  the  goods  of 
love  and  faith,  see  the  Treatise  on  Heaven  and 
Hell,  n.  41  to  50;  hence  it  is,  that  the  state 
of  the  church,  and  also  its  progressions,  appear 
manifest  in  heaven  before  the  angels.  Now  in- 
asmuch as  the  state  of  the  church  with  respect 
to  love  and  faith  is  described  in  the  spiritual 
sense  of  the  Apocalypse,  therefore  no  one 
can  know  what  is  signified  and  implied  by  the 
contents  thereof  in  regular  series,  except  him 
who  has  received  a  revelation  from  heaven,  and 
to  whom  it  has  been  given  at  the  same  time  to 
e2 


76 


know  the  internal  or  spiritual  sense  of  the  Word. 
This  1  can  positively  assert,  that  every  particu- 
lar therein,  even  to  a  single  word,  contains  with- 
in it  a  spiritual  sense;  and  that  in  this  sense,  all 
things  appertaining  to  the  church,  in  regard  to 
its  spiritual  state  from  beginning  to  end,  are  fully 
described :  and  whereas  every  expression  there- 
in signifies  something  spiritual,  therefore  not  a 
single  word  can  be  omitted,  without  the  series 
of  things  in  the  internal  sense  suffering  a  change 
thereby ;  for  this  reason  the  following  words  are 
added  at  the  conclusion  of  that  book,  "  If  any 
one  shall  take  aw  ay  from  the  words  of  the  book 
of  this  prophecy,  God  will  take  away  his  part 
from  the  book  of  hfe,  and  from  the  holy  city, 
and  from  the  things  which  are  written  in  this 
book,"  chap.  xxii.  19.  The  case  is  similar  in 
regard  to  the  books  of  the  Old  Testament, 
wherein  every  circumstance  recorded,  and 
every  word,  contains  an  internal  or  spiritual 
sense ;  wherefore  neither  can  any  word  be  taken 
away  from  them :  hence  it  is,  that  by  the  divine 
providence  of  the  Lord  those  books  have  been 
preserved  entire  even  to  a  tittle,  ever  since  the 
time  they  were  first  written,  which  was  effected 
by  the  care  of  several,  who  have  numbered  every 
minute  particular  therein  ;  this  was  provided  by 
the  Lord  on  account  of  the  sanctity  in  every 
tittle,  letter,  word,  and  thing  therein  con- 
tained. 


77 


42.  As  there  is  in  like  manner  an  internal  or 
spiritual  sense  in  every  word  of  the  Apocalypse, 
and  as  that  sense  contains  arcana  relative  to  the 
state  of  the  church  in  the  heavens  and  on  the 
earths,  and  since  they  cannot  be  revealed  to  any 
one,  except  to  him  who  is  acquainted  with  that 
sense,  and  who  at  the  same  time  is  permitted 
to  be  in  consort  with  angels,  and  to  hold  spirit- 
ual conversation  with  them,  therefore,  lest  the 
things  which  are  written  in  that  book  should  be 
hidden  from  mankind,  and  be  rejected  by  pos- 
terity by  reason  of  their  not  being  understood, 
its  contents  have  been  revealed  to  me;  but  on 
account  of  their  multiplicity,  they  cannot  be  de- 
scribed in  this  small  Treatise :  for  which  rea- 
son I  intend  to  explain  the  whole  of  that  book 
from  beginning  to  end,  and  make  known  the 
mysteries  therein  contained ;  which  explication 
will  be  published  within  the  course  of  two  years, 
together  with  some  passages  in  Daniel,  which, 
through  ignorance  as  to  the  spiritual  sense,  have 
hitherto  lain  concealed. 

43.  Without  a  knowledge  of  the  internal  or 
spiritual  sense,  it  is  impossible  to  guess  what  is 
meant  in  the  Apocalypse  by  the  dragon,  and  by 
Michael  and  his  angels  fighting  with  him ;  what 
by  the  tail  whereby  the  dragon  drew  down  from 
heaven  a  third  part  of  the  stars ;  what  by  the  wo- 
man who  brought  forth  the  man  child,  which  was 
caught  up  to  God,  and  who  was  persecuted  by 

e3 


7S 


the  dragon;  what  by  the  beast  ascending  from 
the  sea,  and  by  the  beast  ascending  from  the 
earth,  which  had  so  many  horns ;  what  by  the 
whore,  with  whom  the  kings  of  the  earth  com- 
mitted whoredom ;  what  by  the  first  and  second 
resurrection,  and  by  the  thousand  years;  what 
by  the  lake  of  brimstone  and  fire,  into  which  the 
dragon,  the  beast,  and  the  false  prophet  were 
cast ;  what  by  the  white  horse  ;  and  what  by  the 
former  heaven  and  the  former  earth,  which  pass- 
ed away;  or  what  by  the  new  heaven  and  the 
new  earth  in  room  of  the  former ;  and  by  the 
sea  which  was  no  more ;  or  what  by  the  city  the 
New  Jerusalem  descending  out  of  heaven,  and 
by  its  measures,  wall,  gates,  and  foundation  of 
precious  stones;  or  what  by  the  various  num- 
bers [mentioned  in  the  same  book,]  with  other 
things,  most  mysterious  to  such  as  are  ignorant 
of  the  spiritual  sense  of  the  Word.  But  ah  these 
particulars  will  be  elucidated  in  the  promised 
explication  of  that  book. 

44.  It  has  been  before  remarked,  that  all 
things  therein  contained  in  the  heavenly  sense, 
are  now  fulfilled  :  in  the  present  Treatise  I  shall 
make  some  general  observations  concerning 
the  last  judgment,  the  destruction  of  Babylon, 
the  first  heaven  and  the  first  earth  which  pass- 
ed away,  the  new  heaven  and  the  new  earth, 
and  concerning  the  New  Jerusalem,  in  order 
that  it  may  be  known  that  all  things  are  now 


79 


accomplished.  But  it  is  impossible  to  enter 
into  a  minute  detail,  until  [  come  to  explain 
each  particular,  according  to  the  descriptions 
given  in  the  book  of  revelation. 


That  the  Last  Judgment  is  accomplished. 

45.  It  was  shewn  in  a  preceding  chapter,  that 
the  last  judgment  does  not  take  place  in  the 
earths,  but  in  the  spiritual  world,  where  all  are 
collected  together  from  the  beginning  of  crea- 
tion ;  and  such  being  the  case,  it  is  impossible 
for  man  to  know  when  the  last  judgment  is  ac- 
complished, for  every  one  expects  it  to  take 
place  on  the  earths,  and  at  the  same  time,  that 
all  things  which  appear  in  the  visible  heavens 
and  in  the  earths  will  undergo  a  change,  to- 
gether with  mankind  who  dwell  thereon.  Lest 
therefore  the  man  of  the  church  should  from 
ignorance  continue  in  such  faith,  and  lest  they 
who  think  concerning  the  last  judgment  should 
expect  it  forever,  and  thereby  the  belief  of  what 
is  said  about  it  in  the  literal  sense  of  the  Word 
should  perish,  and  in  consequence  thereof  many 
depart  from  their  belief  in  the  Word,  it  was 
granted  me  to  see  with  my  eyes,  that  the  last 
judgment  is  now  accomplished,  and  that  the  evil 
are  cast  into  the  hells,  and  the  good  elevated 
into  heaven,  and  thus  that  all  things  are  re- 
e4 


80 


duced  to  order,  and  thereby  the  spiritual  equi- 
hbrium  restored,  which  subsists  between  good 
and  evil,  or  between  heaven  and  hell.  In  what 
manner  the  last  judgment  was  accomplished,  it 
was  given  me  to  be  an  eye-witness  from  begin- 
ning to  end,  and  likewise  how  Babylon  was  de- 
stoyed,  and  they  who  are  meant  by  the  dragon 
cast  into  the  abyss;  I  w^as  further  permitted  to 
see  in  what  manner  the  new  heaven  was  form- 
ed, and  a  new  church  established  in  the  heavens, 
which  is  understood  by  the  New  Jerusalem. 
All  these  things  it  was  given  me  to  see  with  my 
eyes,  in  order  that  I  might  be  able  to  testify  of 
the  same.  This  last  judgment  commenced  in 
the  beginning  of  the  preceding  year  1757,  and 
was  fully  accomplished  at  the  end  of  the  same 
year. 

46.  But  it  is  to  be  observed,  that  the  last 
judgment  was  performed  on  those  who  have 
lived  from  the  time  of  the  Lord  to  the  present 
day,  but  not  on  those  who  lived  before  that 
period :  for  in  this  earth  a  last  judgment  had 
taken  place  twice  before ;  one,  which  is  describ- 
ed in  the  Word  by  the  flood ;  the  other  was 
accomplished  by  the  Lord  himself  when  he 
was  in  the  world,  which  is  also  understood  by 
these  words  of  the  Lord,  "  Now  is  the  judg- 
ment of  this  world,  now  is  the  prince  of  this 
world  cast  out,"  John  xii.  31  ;  and  in  another 
place,  "These  things  I  have  spoken  unto  you, 


that  in  me  ye  might  have  peace ;  be  of  good 
cheer,  I  have  overcome  the  world,"  John  xvi. 
33;  also  by  these  words  in  Isaiah,  "Who  is 
this  that  Cometh  from  Edom,  walking  in  the 
multitude  of  his  strength,  great  to  save?  I 
have  trodden  the  wine-press  alone,  therefore  I 
have  trodden  them  in  my  anger,  whence  their 
victory  is  sprinkled  upon  my  garments,  for  the 
day  of  vengeance  is  in  my  heart,  and  the  year 
of  my  redeemed  is  come ;  therefore  he  became 
a  Saviour,"  chap.  Ixiii.  1  to  8  ;  and  in  many 
other  places.  The  reason  why  there  has  been 
a  last  judgment  in  this  earth  twice  before,  is  be- 
cause every  judgment  takes  place  at  the  end  of 
the  church,  as  was  shewn  above  in  its  proper 
article;  and  on  this  earth  there  have  been  two 
churches,  the  first  before  the  flood,  and  the 
second  after  the  flood  ;  the  church  before  the 
flood  is  described  in  the  first  chapters  of  Ge- 
nesis by  the  new  creation  of  heaven  and  earth, 
and  by  paradise  ;  and  its  end  by  eating  of  the 
tree  of  knowledge,  with  the  particulars  which 
follow ;  but  its  last  judgment  is  described  by 
the  flood,  and  all  according  to  the  style  of  the 
Word  by  mere  correspondences  ;  in  the  inter- 
nal or  spiritual  sense  whereof,  by  the  creation 
of  heaven  and  earth  is  meant  the  establishment 
of  a  new  church,  as  may  be  seen  above  in  the 
first  article  ;  by  paradise  in  Eden,  the  celestial 
wisdom  of  that  church ;  by  the  tree  of  know- 
e5 


82 


ledge,  scientifics  which  destroyed  that  church, 
the  same  being  signified  by  the  serpent ;  and 
by  the  flood  is  meant  the  last  judgmen  a 
those  who  were  of  that  church.  The  second 
church,  which  was  after  the  flood,  is  also  de- 
scribed in  several  places  in  the  Word,  as  Deut. 
xxxii.  7  to  14  ;  and  elsewhere.  This  church 
extended  itself  through  a  great  part  of  Asia, 
and  was  continued  among  the  posterity  of  Ja- 
cob ;  its  end  was  when  the  Lord  came  into  the 
w^orld  ;  then  the  last  judgment  was  accomphsh- 
ed  by  him  on  all  who  had  lived  from  the  first 
establishment  of  that  church,  and  at  the  same 
time  on  those  who  remained  of  the  first  church. 
The  Lord  came  into  the  w^orld  for  this  end, 
that  he  might  reduce  to  order  all  things  in  the 
heavens  and  by  the  heavens  all  things  on  the 
earths,  and  at  the  same  time  to  make  his  hu- 
manity divine,  which  unless  he  had  done,  no 
one  could  have  been  saved.  That  there  were 
two  churches  on  this  earth  before  the  coming 
of  the  Lord,  is  shewn  in  many  places  in  the 
Arcana  Ccelestia,  as  may  be  seen  in  the 
extracts  underneath  ;  (m)  and  that  the  Lord 

(m)  That  the  first  and  most  ancient  church 
on  this  earth  was  that  which  is  described  in  the 
first  chapters  of  Genesis,  and  that  it  was  a  ce- 
lestial church,  and  the  chief  of  all  the  rest,  n. 
607,895,  920,  1121,  1122,1123,  1124,  2896, 
4493,  8891,  9942,  10545.    Of  the  states  of 


83 


came  into  the  world  that  he  might  reduce  to 
L.    ?r  all  things  in  the  heavens,  and  thereby  in 

those  in  heaven,  who  were  of  that  church,  n. 
1114  to  1125.  That  they  are  in  the  highest 
degree  of  light  there,  n.  1117.  That  there  were 
various  churches  after  the  flood,  which  are  term- 
ed, in  one  word,  the  ancient  church,  n.  1125, 
1126,  1127,  1327,  10355.  Through  what  king- 
doms of  Asia  the  ancient  church  was  extended, 
n.  1238,  2385.  The  nature  of  the  members  of 
the  ancient  church,  n.  609,  895.  That  the  an- 
cient church  was  a  representative  church,  n. 
519,  521,  2896.  The  nature  of  the  ancient 
church,  when  it  began  to  decline,  n.  1128.  The 
difference  between  the  most  ancient  and  ancient 
churches,  n.  597,  607,  640,  641,  765,  784,  895, 
4493.  Of  the  church  that  took  its  rise  from 
Eber,  which  was  called  the  Hebrew  church,  n. 
1238,  1241,  1343,  4516,  4517.  The  difference 
between  the  ancient  and  the  Hebrew  churches, 
n.  1343,  4874.  Of  the  church  instituted  among 
the  posterity  of  Jacob,  or  the  children  of  Israel, 
n.  4281,  4288,  4310,  4500,  4899,  4912,  6304, 
7048,  9320,  10396,  10526,  10531,  10698.  That 
the  statutes,  judgments,  and  laws,  which  were 
commanded  among  the  children  of  Israel,  were 
in  part  like  those  that  existed  in  the  ancient 
church,  n.  4449.  In  what  respect  the  repre- 
sentative rites  of  the  Jewish  church,  which  was 
established  among  the  children  of  Israel,  differ- 
ed from  those  of  the  ancient  church,  n.  4288, 
10149.    That  in  the  most  ancient  church  there 


84 


the  earths,  and  make  his  humanity  divine,  [n) 
The  third  church  on  this  earth  is  the  christian  ; 

was  immediate  revelation  from  heaven ;  in  the 
ancient  church  revelation  by  correspondences ; 
in  the  church  among  the  children  of  Israel  by 
an  audible  voice ;  and  in  the  christian  church 
by  the  Word,  n.  10355.  That  the  Lord  was 
the  God  of  the  most  ancient  church,  and  also  of 
the  ancient,  and  was  called  Jehovah,  n.  1343, 
6848. 

( n)  That  the  Lord,  during  his  abode  in  the 
world,  reduced  all  things  to  order  both  in  the 
heavens  and  in  the  hells,  n.  4075,  4286,  9937. 
That  the  Lord  at  that  time  delivered  the  spirit- 
ual world  from  the  evil  influences  of  the  Antedi- 
luvians, n.  1266.  The  quality  and  character  of 
those  people  described,  n.  310,  311,  560,  562, 
563,  570,  581,  586,  607,  660,  805,  808,  1034, 
1120,  1265  to  1272.  That  the  Lord  by  tempta- 
tions and  victories  subdued  the  hells,  and  re- 
duced all  things  to  order,  and  at  the  same  time 
glorified  his  humanity,  n.  4287,  9397.  That  the 
Lord  effected  this  by  himself,  or  by  his  own 
power,  n.  1692,  9937.  That  the  Lord  alone 
fought,  n.  8273.  That  hence  the  Lord  became 
alone  righteousness  and  merit,  n.  1813,  2025, 
2026,  2027,  9715,  9809,  10019.  That  thus  the 
Lord  united  his  humanity  with  the  divinity,  n. 
1725,  1729,  1733,  1737,  3318,  3381,  3382, 
4286.  That  the  passion  of  the  cross  was  the 
last  temptation,  and  complete  victory,  whereby 
he  glorified  himself,  that  is,  made  his  humanity 


85 


upon  this  church,  and  upon  all  who  since  the 
time  of  the  Lord  were  in  the  first  heaven,  the 
last  judgment,  of  which  we  are  now  treating, 
was  accompHshed. 

47.  In  what  manner  this  last  judgment  was 
executed,  cannot  be  described  in  this  small  work 
as  to  all  particulars,  because  they  are  many,  but 
they  shall  be  described  in  the  Explication  of  the 
Apocalypse ;  for  the  judgment  was  not  only  ac- 
complished on  all  who  were  from  the  christian 
church,  but  also  on  all  who  are  called  Maho- 
metans, and  likewise  on  all  the  Gentiles  on  this 
globe  :  the  order  in  which  it  took  place,  was  as 
follows :  first  on  those  who  were  of  the  Romish 
religion,  then  on  the  Mahometans,  after  that  on 
the  Gentiles,  and  lastly  on  the  Reformed  or 

divine,  and  subdued  the  hells,  n.  2776,  10655, 
10659,  10829.  That  the  Lord  could  not  be 
tempted  as  to  his  essential  divinity,  n.  2795, 
2803,  2813,  2814.  On  which  account  he  as- 
sumed a  human  nature  from  the  mother,  into 
which  he  admitted  temptations,  n.  1414,  1444, 
1573,  5041,  5157,  7193,  9315.  That  he  ex- 
pelled whatever  was  hereditary  in  him  from  the 
mother,  and  put  off  the  humanity  which  he  re- 
ceived from  her,  even  so  far  as  to  be  no  longer 
her  son,  and  that  he  put  on  the  divine  humanity, 
n.  2159,  2574,  2649,  3036,  10829.  That  the 
Lord  saved  mankind  by  the  subjugation  of  the 
hells,  and  the  glorification  of  his  humanity,  n. 
4180,  10019,  10152,  10655,  10659,  10828. 


86 


Protestants.  An  account  of  the  judgment  on 
those  who  were  of  the  Romish  religion,  will  be 
given  in  the  following  chapter  on  the  destruc- 
tion of  Babylon  :  concerning  the  judgment  on 
the  Reformed,  see  the  chapter  on  the  former 
heaven  which  passed  away :  but  concerning  the 
judgment  on  the  Mahometans  and  Gentiles, 
something  shall  be  said  in  this  chapter. 

48.  The  arrangement  of  all  the  Gentiles  and 
people  in  the  spiritual  world,  on  whom  judg- 
ment was  executed,  was  seen  in  the  following 
order.  In  the  middle  appeared  collected  to- 
gether they  who  are  called  Reformed,  or  Pro- 
testants, and  there  they  were  also  distinguish- 
ed according  to  their  respective  countries;  the 
Germans  towards  the  north,  the  Swedes  to- 
wards the  west,  the  Danes  in  the  west,  the 
Hollanders  towards  the  east  and  south,  and  the 
English  in  the  middle.  Surrounding  this  mid- 
dle part,  where  all  the  Reformed  were,  there 
appeared  collected  together  they  who  were  of 
the  Popish  religion,  the  greater  part  in  the 
western,  and  some  in  the  southern  quarter. 
Beyond  them  were  the  Mahometans,  distin- 
guished also  according  to  their  countries,  all 
of  whom  at  that  time  appeared  in  the  west  near 
the  south.  Beyond  the  Mahometans  were  as- 
sembled the  Gentiles  in  immense  numbers,  who 
thus  formed  the  outermost  circuit;  and  beyond 
them  again  appeared  as  it  were  a  sea,  which 


87 


bounded  the  whole.  The  reason  why  this  ar- 
rangement of  the  nations  was  made  according 
to  the  quarters,  was,  because  of  its  agreement 
with  the  common  facuky  in  each  of  receiving 
divine  truihs;  wherefore  in  the  spiritual  world 
every  one  is  known  from  the  quarter  and  place 
where  he  dwells,  and  also,  when  in  society  with 
several  others,  from  his  tarrying  in  such  or  such 
a  quarter;  concerning  which  circumstance  see 
the  Treatise  on  Heaven  and  Hell,  n.  148, 
149.  The  case  is  the  same  when  they  go 
from  place  to  place,  for  all  progression  is  di- 
rected towards  the  quarters  according  to  the 
successive  states  of  their  thoughts  derived  from 
the  affections  which  constitute  their  proper  hfe  : 
in  this  manner  they,  of  whom  we  are  going  to 
treat,  were  led  to  their  own  places.  In  a  word, 
the  ways  in  the  spiritual  world,  wherein  every 
one  walks,  are  actual  determinations  of  the 
thoughts  of  the  mind ;  hence  it  is,  that  ways, 
walkings,  and  the  hke,  in  the  spiritual  sense  of 
the  Word,  signify  determinations  and  progress- 
ions of  spiritual  Hfe. 

49.  The  four  quarters  in  the  Word  are  call- 
ed the  four  winds,  and  the  gathering  together 
of  the  elect  is  called  a  gathering  together  from 
the  four  winds,  as  in  Matthew,  where  the  last 
judgment  is  treated  of,  "  He  shall  send  his  an- 
gels, and  they  shall  gather  together  the  elect 
from  the  four  winds,  from  one  end  of  the  hea- 


88 


vens  to  the  other,"  xxiv.  31 .  And  again,  "  All 
nations  shall  be  gathered  together  before  the 
Son  of  Man,  and  he  shall  separate  them  one 
from  another,  as  a  shepherd  separates  the  sheep 
from  the  goats,  and  he  shall  set  the  sheep  on 
the  right,  but  the  goats  on  the  left,"  xxv.  31, 
32;  by  which  is  signified,  that  the  Lord  will 
separate  those  who  are  in  truths  and  at  the 
same  time  in  good,  from  those  who  are  in 
truths  and  not  in  good,  for  in  the  spiritual  sense 
of  the  Word,  by  the  right  is  signified  good,  and 
by  the  left  truth;  the  same  also  is  signified  by 
sheep  and  goats.  Nor  w^as  the  judgment  exe- 
cuted upon  any  others,  the  wicked,  who  were 
destitute  of  truths,  being  in  the  hells  long  be- 
fore ;  for  all  such  as  in  heart  deny  the  Divine 
Being,  and  reject  the  truths  of  the  church,  are 
cast  down  thither  after  death,  consequently 
before  the  judgment.  The  former  heaven, 
that  passed  away,  consisted  of  those  who  were 
in  truths  and  not  in  good ;  and  the  new  heaven 
was  formed  of  those  who  are  in  truths  and  at 
the  same  time  in  good. 

50.  With  respect  to  the  judgment  on  the 
Mahometans  and  Gentiles,  alluded  to  above,  it 
was  executed  in  the  following  manner.  The 
Mahometans  were  led  from  the  places  where 
they  were  assembled,  which  were  near  the 
south  in  the  west,  by  a  way  round  the  Chris- 
tians, from  the  west  by  the  north  to  the  east, 


89 


till  they  came  to  the  confines  of  the  south ;  and 
in  the  way  the  evil  were  separated  from  the 
good,  many  of  the  former  being  cast  into  fens 
and  stagnated  lakes,  and  many  dispersed  into 
a  certain  desert  beyond  the  lakes ;  but  the  good 
were  led  by  the  east  to  a  land  of  great  extent 
near  the  south,  where  habitations  were  allotted 
them :  they  who  were  led  thither  were  such  as 
in  the  world  had  acknowledged  the  Lord  to  be 
the  greatest  prophet,  and  the  Son  of  God,  and 
believed  that  he  was  sent  by  the  Father  to  in- 
struct mankind,  and  who  at  the  same  time  had 
lived  a  spiritual  moral  life  according  to  their 
religion.  The  greater  part  of  them,  when  in- 
structed, receive  faith  in  the  Lord,  and  ac- 
knowledge him  to  be  one  with  the  Father; 
communication  is  also  granted  them  with  the 
christian  heaven  by  means  of  influx  from  the 
Lord,  but  they  are  not  commixed,  by  reason 
of  the  different  quality  of  their  religion.  All 
of  that  religion,  immediately  on  their  coming 
into  another  life  among  those  of  their  own  per- 
suasion, first  make  inquiry  for  Mahomet ;  nev- 
ertheless he  does  not  appear,  but  in  his  stead 
two  others,  who  call  themselves  Mahomets; 
these  two  have  seats  allotted  them  in  the  mid- 
dle part  under  the  christian  heaven,  to  the  left. 
The  reason  why  these  two  appear  instead  of 
Mahomet,  is  because  all,  of  whatever  religion 
they  be,  after  death  are  first  conducted  to  those 


90 


whom  they  worshipped  in  the  world,  for  every 

one's  religions  principles  adhere  to  him  ;  but 
when  they  find  that  they  have  no  power  to 
help,  they  retire  from  them  ;  for  no  person 
can  be  withdrawn  from  his  rehgious  persua- 
sions by  any  other  means,  than  by  being  first 
suffered  to  enjoy  them.  Where  the  real  Ma- 
homet is.  and  what  his  state  and  condition, 
and  also  whence  the  two  are  who  represent 
him,  wi]l  be  shewn  in  the  work  which  is  to 
explain  the  Apocalypse. 

51.  The  judgment  on  the  Gentiles  was  exe- 
cuted nearly  in  the  same  manner  as  on  the 
Mahometans,  but  they  were  not  like  them  led 
round  in  a  circuit,  only  a  little  w^ay  in  the 
west,  where  the  evil  were  separated  from  the 
good,  and  cast  into  two  great  gulfs,  which 
tended  obliquely  into  the  deep;  but  the  good 
were  led  above  the  middle  part  where  the 
Christians  resided,  towards  a  land  in  the  east- 
ern quarter,  where  the  Mahometans  were,  and 
habitations  were  allotted  them  behind  the  Ma- 
hometans, and  beyond  them  to  a  great  extent 
in  the  southern  quarter.  But  such  among  the 
Gentiles  as  in  the  world  have  worshipped  God 
under  a  human  form,  and  have  lived  a  hfe  of 
charity  according  to  their  religion,  are  con- 
joined to  christians  in  heaven,  for  they  ac- 
knowledge and  worship  the  Lord  more  than 
the  rest ;  the  most  intelligent  of  them  are  from 


91 


Africa.  The  multitude  of  Gentiles  and  Ma- 
hometans that  appeared  was  so  great,  that 
they  could  only  be  numbered  by  myriads. 
The  judgment  on  so  great  a  multitude  was 
executed  in  the  course  of  a  few  days ;  for 
every  one,  on  being  let  into  his  own  love  and 
faith,  immediately  receives  his  destination,  and 
is  conveyed  to  those  hke  himself. 

52.  From  what  has  been  related,  the  truth 
of  the  Lord's  prediction  concerning  the  last 
judgment  manifestly  appears,  that  "  then  they 
shall  come  from  the  east  and  from  the  west, 
and  from  the  north  and  from  the  south,  and 
shall  sit  down  in  the  kingdom  of  God,"  Luke 
xiii.  29. 


0/  Babylon,  and  its  Destruction. 

53.  That  all  things,  which  are  predicted 
in  the  Apocalypse,  are  at  this  day,  fulfilled, 
may  be  seen  above,  n.  40  to  44 ;  and  that  the 
last  judgment  is  already  accomplished,  see  the 
chapter  preceding,  where  it  is  also  shewn  in 
what  manner  the  judgment  was  executed  on 
the  Mahometans  and  Gentiles  :  it  follows  now 
to  declare,  how  it  was  accomplished  on  the 
Papists,  who  are  understood  by  Babylon, 
which  is  much  treated  of  in  the  Revelation, 


/ 


92 


particularly  its  destruction  in  chap,  xviii, 
which  is  thus  described,  "  An  angel  cried 
vehemently  with  a  great  voice,  Babylon  hath 
fallen,  hath  fallen,  and  is  become  the  habita- 
tion of  devils,  and  the  hold  of  every  foul  spirit, 
and  the  cage  of  every  unclean  and  hateful 
bird,"  verse  2.  But  before  we  relate  in  what 
manner  that  destruction  was  accomplished,  we 
shall  premise,  I.  What  is  understood  by  Baby- 
lon, and  the  nature  and  quality  thereof.  II. 
The  quality  of  those  in  another  life  who  are 
from  Babylon.  III.  Where  their  dwellings 
have  hitherto  been.  IV.  The  reason  why  they 
were  there  tolerated  till  the  day  of  the  last 
judgment.  V.  In  what  manner  they  were  de- 
stroyed, and  their  habitations  made  a  desert. 

VI.  That  such  among  them  as  were  in  the 
affection  of  truth  from  good,  were  preserved. 

VII.  Concerning  the  state  of  those  hereafter, 
who  come  thence  from  the  earths  [into  the 
spiritual  w^orld.] 

54.  What  is  understood  by  Babylon,  and 
the  nature  and  quality  thereof.  By  Babylon 
are  understood  all  they,  who  by  means  of  reli- 
gion desire  to  bear  rule;  to  rule  by  religion,  is 
to  rule  over  the  very  souls  of  men,  consequently 
over  their  spiritual  life,  and  to  use  the  divine 
things  which  appertain  to  religion  as  means  to 
promote  that  end.  All  they  who  make  do- 
minion their  end,  and  religion  as  a  means  con- 


93 


ducive  thereto,  constitute  Babylon  in  general. 
The  reason  why  they  are  called  Babylon  is, 
because  in  ancient  times  such  dominion  began 
to  take  place,  but  was  destroyed  at  its  com- 
mencement: its  first  rise  is  described  by  a 
city  and  a  tower,  whose  head  might  reach  to 
heaven  ;  and  its  destruction  is  described  by 
the  confusion  of  tongues,  whence  it  obtained 
the  name  of  Babel,  Gen.  xi.  1  to  9  ;  what  is 
understood  by  every  particular  there,  in  the 
internal  or  spiritual  sense  of  the  Word,  may  be 
seen  explained  in  the  Arcana  C(elestia,  n. 
12S3  to  1328.  That  such  dominion  was  also 
begun  and  established  in  Babel,  is  evident  in 
Daniel,  where  it  is  said  of  Nebuchadnezzar, 
that  he  set  up  an  image,  which  all  should  wor- 
ship, chap.  iii.  1  to  the  end  :  it  is  also  under- 
stood by  Belshazzar  and  his  lords  drinking  out 
of  the  vessels  of  gold  and  silver,  which  Nebu- 
chadnezzar carried  from  the  temple  of  Jerusa- 
lem, and  at  the  same  time  worshipping  gods 
of  gold,  silver,  copper,  and  iron  ;  wherefore 
it  was  written  on  the  wall,  "  He  hath  number- 
ed, he  hath  weighed,  he  hath  divided  and 
the  king  himself  was  slain  the  same  night, 
chap.  V.  I  to  the  end  :  by  the  vessels  of  gold 
and  silver  from  the  temple  of  Jerusalem,  are 
signified  the  goods  and  truths  of  the  church  ; 
by  drinking  out  of  them,  and  at  the  same 
time  worshipping  gods  of  gold,  silver,  copper, 
f2 


94 


and  iron,  is  signified  profanation  ;  and  by  the 
writing  on  the  wall,  and  by  the  death  of  the 
king,  is  signified  visitation  and  destruction,  de- 
nounced against  those  who  used  divine  goods 
and  truths  as  means.  The  nature  and  quahty 
of  those  who  are  called  Babylon,  is  also  de- 
scribed in  the  prophets  throughout ;  as  in  Isaiah, 
"  Thou  mayest  take  up  this  parable  concern- 
ing the  king  of  Babylon  ;  Jehovah  hath  broken 
the  staff  of  the  wicked,  the  sceptre  of  the  rul- 
ers :  thou  hast  fallen  from  heaven,  O  Lucifer; 
thou  art  cut  down  even  to  the  earth  ;  thou  hast 
said  in  thy  mind,  I  will  ascend  into  the  hea- 
vens, I  will  exalt  my  throne  above  the  stars  of 
God,  and  I  will  sit  on  the  mountain  of  the  con- 
gregation, in  the  sides  of  the  north,  I  will  be- 
come like  the  Most  High.  Yet  thou  shalt  be 
cast  down  into  hell,  to  the  sides  of  the  pit ;  I 
will  cut  off  from  Babylon  the  name  and  the 
residue,  and  I  will  appoint  her  that  she  may  be 
an  hereditary  possession  for  the  bittern,"  xiv.  4, 
12, 13, 14, 15,22.  Again,  in  the  same  prophet. 
The  lion  said,  Babylon  hath  fallen,  hath  fallen, 
and  all  the  graven  images  of  her  gods  are  cast 
down,"  xxi.  9.  Again,  in  chap,  xlvii.  1  to 
the  end.  Chap,  xlviii.  14  to  20.  And  in 
Jeremiah,  Chap.  1.  1,2,  3.  Hence  now  it 
appears,  what  is  the  nature  and  quality  of  Ba- 
bylon. It  is  to  be  observed,  that  the  church 
becomes  Babylon,  when  charity  and  faith 


95 


cease,  and  the  love  of  self  begins  to  reign  in 
their  place  ;  for  in  proportion  as  this  love  is  left 
unrestrained,  it  bursts  forth,  so  as  to  aspire  at 
dominion  not  only  over  all  on  earth,  whom  it 
can  subject  to  itself,  but  also  over  heaven ; 
neither  does  it  rest  there,  but  climbs  up  even 
to  the  throne  of  God,  and  transfers  to  itself  his 
divine  power.  That  this  was  also  the  case 
before  the  coming  of  the  Lord,  appears  from 
the  passages  above  cited.  But  that  Babylon 
was  destroyed  by  the  Lord,  when  he  was  in 
the  world,  as  well  by  his  suffering  them  to  be- 
come mere  idolaters,  as  by  the  last  judgment 
at  that  time  executed  upon  them  in  the  spirit- 
ual world  :  this  is  understood  by  the  above 
prophecy,  that  Lucifer,  who  there  signifies 
Babylon,  was  cast  into  hell,  and  that  Babylon 
has  fallen  ;  and  also  by  the  writing  on  the  wall, 
and  by  the  death  of  Belshazzar ;  moreover  by 
the  stone  cut  out  of  the  rock,  which  destroyed 
the  statue,  concerning  which  Nebuchadnezzar 
dreamed. 

55.  But  the  Babylon,  which  is  treated  of  in 
the  Apocalypse,  is  the  Babylon  at  this  day,  which 
took  its  rise  after  the  Lord's  coming,  and  which 
is  well  known  to  be  among  the  Papists.  This 
Babylon  is  of  a  more  pernicious  and  criminal 
nature,  than  that  which  was  before  the  coming 
of  the  Lord,  inasmuch  as  it  profanes  the  interior 
goods  and  truths  of  the  church,  which  the  Lord 
f3 


96 


in  person  revealed  to  the  world.  How  perni- 
cious and  inwardly  abominable  it  is,  may  appear 
from  the  following  brief  description.  They  ac- 
knowledge and  worship  the  Lord,  without  attri- 
buting to  him  any  power  of  saving;  they  alto- 
gether separate  his  divinity  from  his  humanity, 
and  transfer  unto  themselves  his  Divine  power, 
which  belonged  to  his  humanity ;  (o)  for  they  re- 
mit sins,  they  send  to  heaven,  they  cast  into  hell, 
they  save  whomsoever  they  please,  they  sell 
salvation,  and  thus  arrogate  to  themselves  what 
belongs  to  Divine  power  alone ;  and  whereas 
they  practise  such  things,  it  follows,  that  they 
make  themselves  gods,  every  one  according  to 
his  rank,  by  translation  from  theii-  head  or  su- 
preme, whom  they  call  the  vicar  of  Christ,  even 
unto  the  lowest  of  their  order ;  thus  they  regard 
themselves  as  the  Lord,  and  worship  him,  not 
for  his  own  sake,  but  for  the  sake  of  themselves. 
They  not  only  adulterate  and  falsify  the  Word, 
but  they  also  take  it  away  from  the  people,  to 
prevent  their  receiving  any  light  of  truth; 
neither  are  they  satisfied  with  this,  they  even 
annihilate  it,  acknowledging  the  edicts  from 

(o )  That  the  church's  attributing  two  natures 
to  the  Lord,  and  thus  separating  his  divinity 
firom  his  humanitv,  was  brought  to  pass  in  a  coun- 
cil, on  the  Pope's  account,  that  he  might  be  ac- 
knowledged as  his  vicar,  discovered  from  heaven 
in  the  Arcana  Ccelestia,  n.  4738. 


97 


Rome  to  be  more  divine,  and  of  superior  au- 
thority to  the  Word  ;  thus  they  shut  up  from 
every  one  the  way  that  leads  to  heaven  ;  for  the 
way  to  heaven  is  by  the  acknowledgment  of  the 
Lord,  and  by  faith  and  love  to  him,  and  the 
Word  is  what  teaches  the  way ;  whence  it  fol- 
lows, that  without  the  Lord,  by  the  medium  of 
the  Word,  there  is  no  salvation.  Their  whole 
study  is  directed  to  extinguish  the  light  of  hea- 
ven, which  is  from  divine  truth,  and  to  keep  the 
people  in  ignorance ;  for  the  more  dense  and 
gross  their  ignorance  is,  so  much  the  more  ac- 
ceptable it  is  to  them.  They  extinguish  the 
hght  of  heaven  by  forbidding  the  reading  of  the 
Word,  and  such  books  as  contain  doctrines  from 
the  Word ;  instituting  a  worship  by  masses  in  a 
language  not  understood  by  the  simple,  and 
wherein  there  is  no  Divine  truth ;  and  besides 
they  fill  the  world  with  their  falses,  which,  being 
no  better  than  mere  darkness,  remove  and  dis- 
sipate the  hght.  They  also  persuade  the  vul- 
gar to  believe,  that  they  may  have  hfe  in  their 
faith,  consequently  that  it  is  sufficient  for  salva- 
tion to  depend  on  the  faith  of  others,  and  not  on 
their  own.  They  moreover  place  all  worship 
in  a  holy  external,  without  any  regard  to  the 
internal,  thus  making  the  internal  as  a  something 
void  of  contents,  being  without  the  knowledges 
of  good  and  truth;  when  nevertheless  divine 
worship  is  only  so  far  external,  as  it  is  internal, 
f4 


98 


for  the  former  is  derived  from  the  latter.  Be- 
sides the  things  above-mentioned,  they  also  in- 
troduce idolatries  of  various  kinds  ;  they  make 
and  multiply  saints,  whom  they  suffer  to  be 
worshipped  and  prayed  unto,  almost  as  if  they 
were  so  many  gods ;  they  every  where  expose 
their  idols  to  view,  boast  of  the  miracles  per- 
formed by  them,  set  them  up  as  tutelar  deities 
over  their  cities,  churches,  and  monasteries  and 
account  their  very  bones  taken  from  the  graves 
as  holy,  which  yet  are  most  vile  and  filthy ;  thus 
they  turn  the  minds  of  all  from  the  worship  of 
God,  to  the  worship  of  men.  Further,  lest  any 
one  should  emerge  from  this  darkness  into  light, 
and  from  idolatrous  to  divine  worship,  they  pro- 
vide against  it  by  many  arts ;  for  they  multiply 
monasteries,  from  which  they  send  out  spies  into 
all  quarters,  and  place  sentinels ;  they  also  extort 
confessions  from  the  heart,  which  betray  the 
very  thoughts  and  intentions,  and  if  they  do  not 
confess,  they  terrify  their  minds  with  threats  of 
infernal  fire,  and  torments  of  purgatory ;  and 
such  as  dare  to  speak  against  the  papal  throne 
and  their  dominion,  they  shut  up  in  a  dreadful 
prison,  called  the  inquisition.  All  this  is  done 
for  no  other  end,  but  that  they  may  possess  the 
world  and  its  treasures,  and  indulge  themselves 
in  their  natural  lusts,  and  become  the  greatest, 
while  the  rest  of  the  world  are  their  servants. 
But  such  is  not  the  dominion  of  heaven  over 


99 


hell,  but  of  hell  over  heaven ;  for  in  proportion 
as  the  love  of  dominion  increases  with  man, 
particularly  with  the  man  of  the  church,  in  the 
same  proportion  hell  prevails  :  that  this  love 
prevails  in  hell,  and  constitutes  hell,  may  be 
seen  in  the  Treatise  on  Heaven  and  Hell,  n. 
551  to  565.  Hence  it  may  appear  evident, 
that  there  is  no  church  amongst  the  Papists,  but 
Babylon ;  for  there  is  the  church,  where  the 
Lord  himself  is  worshipped,  and  the  Word  is 
read. 

56.  The  nature  and  quality  of  them  in  the 
other  life,  who  are  from  Babylon,  cannot  ap- 
pear to  any  one,  unless  it  is  given  him  of  the 
Lord  to  be  in  consort  with  them,  who  are  in  the 
spiritual  world  ;  and  as  this  has  been  granted  to 
me,  I  am  enabled  to  speak  from  experience, 
having  seen,  heard,  and  also  conversed  with 
them.  Every  man  after  death  is  in  a  similar  life 
to  that  which  he  enjoyed  in  the  body  ;  this  can- 
not be  changed,  only  as  to  the  delights  which 
proceed  from  his  love,  which  are  converted  into 
correspondences,  as  may  be  seen  in  two  chapters 
in  the  Treatise  on  Heaven  and  Hell,  n.  470 
to  484,  and  n.  485  to  490.  The  Hfe  of  the 
persons  now  treated  of  is,  in  like  manner,  alto- 
gether of  a  nature  similar  to  what  it  was  in  the 
world,  attended  only  with  this  difference,  that 
then  the  hidden  things  of  their  heart  are  openly 
manifested,  for  they  are  in  the  spirit,  w  herein 
f5 

4 


100 


the  interior  things  appertaining  to  thoughts  and 
intentions  reside,  which  in  the  world  they  had 
concealed,  and  covered  over  with  an  holy  ex- 
ternal. On  the  discovery  and  manifestation  of 
these  things,  it  is  plainly  perceived,  that  more 
than  the  half  of  them,  who  have  usurped  the 
power  of  opening  and  shutting  heaven,  are  down- 
right Atheists ;  but  inasmuch  as  the  lust  of  do- 
minion possesses  their  mind,  as  in  the  world, 
founded  on  this  principle,  that  all  power  was 
given  unto  the  Lord  by  the  Father,  which  was 
transferred  to  Peter,  and  by  a  succession  of 
order  descended  to  the  heads  of  the  church, 
therefore  an  oral  confession  of  the  Lord  remains 
adjoined  to  their  Atheism  ;  but  even  this  con- 
fession is  made  by  them  no  longer  than  while 
they  can  obtain  some  dominion  thereby  :  but 
as  for  the  rest  who  are  not  Atheists,  they  are 
so  devoid  of  knowledge,  that  they  are  altogether 
ignorant  of  the  spiritual  life  of  man,  of  the  means 
of  salvation,  of  divine  truths  that  lead  to  heaven, 
and  of  every  thing  relating  to  celestial  faith  and 
love,  imagining  that  heaven  may  be  bestowed 
on  any  one,  of  whatever  quality  he  be,  merely 
by  the  Pope's  favour.  Since  every  one  is  in 
a  similar  life  in  the  spiritual  world,  to  what  he 
was  in  the  natural  world,  with  no  difference  at 
all  so  long  as  they  are  neither  in  heaven  nor  in 
hell,  as  may  be  seen  in  the  Treatise  on  Heav- 
en and  Hell,  n.  453  to  480;  and  as  the 


101 


spiritual  world  with  respect  to  its  outward  ap- 
pearance is  altogether  like  the  natural  world,  n. 
170  to  176  ;  therefore  they  live  the  same  moral 
and  civil  life  as  before,  and  particularly  exercise 
a  similar  worship,  inasmuch  as  this  takes  root 
and  adheres  to  a  man's  inmost  parts  ;  nor  is  it 
possible  for  any  one  after  death  to  be  withdrawn 
therefrom,  unless  he  be  in  good  derived  from 
truths,  and  in  truths  derived  from  good  :  but  this 
nation,  whereof  we  are  now  treating,  is  with 
greater  difficulty  drawn  from  their  particular 
w^orship  than  other  nations,  because  they  are 
not  in  good  derived  from  truths,  and  still  less 
in  truths  derived  from  good  ;  for  their  truths 
are  not  taken  from  the  Word,  except  a  few, 
which  they  have  falsified  by  applying  them  to 
dominion ;  in  consequence  whereof  they  are  in 
possession  of  no  good,  but  what  is  spurious ;  for 
the  quality  of  good  is  always  according  to  the 
quahty  of  the  truths  of  which  it  is  formed. 
These  observations  are  made,  in  order  that  it 
may  be  known,  that  the  worship  of  this  nation 
is  altogether  similar  in  the  spiritual  world,  to 
what  it  was  in  the  natural  world.  Thus  much 
being  premised,  I  shall  now  relate  some  parti- 
culars respecting  their  worship  and  hfe  in  the 
spiritual  world:  they  have  a  certain  sanhedrim, 
instead  of  the  sanhedrim  or  consistory  at  Rome, 
where  the  heads  of  their  church  assemble,  and 
consult  about  various  things  relating  to  their  re- 


102 


ligion,  especially  how  the  vulgar  are  to  he  kept 
in  blind  obedience,  and  their  dominion  extend- 
ed; the  place  where  this  sanhedrim  meets  is  in 
the  southern  quarter  near  the  east :  but  no  one, 
who  in  the  world  had  been  either  a  pope  or  a 
cardinal,  dares  to  enter,  by  reason  that  their 
minds  are  filled  with  an  idea  of  divine  authority, 
by  having  arrogated  to  themselves,  while  in  the 
world,  the  Lord's  power;  wherefore  as  soon  as 
ever  they  present  themselves  there,  they  are  con- 
veyed away,  and  cast  out  into  a  desert  among 
their  hke  :  but  those  among  them,  who  had  been 
of  a  sincere  mind,  and  had  not  usurped  such 
power  from  a  confirmed  faith,  are  in  a  cer- 
tain obscure  chamber  behind  that  sanhedrim. 
There  is  another  convention  in  the  western 
quarter  near  the  south,  whose  employment 
there  is  to  admit  the  credulous  vulgar  into 
heaven  ;  they  there  dispose  round  about  them- 
selves several  societies,  that  are  in  various  ex- 
ternal delights,  in  some  of  which  they  play,  in 
some  they  dance,  in  some  they  modify  their 
features  in  various  ways  expressive  of  merri- 
ment and  gladness,  and  in  some  they  converse 
in  a  friendly  manner,  in  this  place  on  civil 
concerns,  in  that  on  religious  matters,  and  in 
other  places  lasciviously,  and  so  on  ;  into  one 
or  other  of  these  societies,  according  to  the 
desire  of  each  respectively,  they  admit  their 
clients,  and  give  it  the  name  of  heaven :  but 


103 


all  of  them,  after  being  there  a  few  hours, 
grow  weary  and  depart,  for  those  pleasures  are 
external,  and  not  internal ;  thus  many  are  with- 
drawn from  the  faith  of  their  doctrine,  con- 
cerning admission  into  heaven.  With  respect 
to  their  worship  in  particular,  it  is  nearly  simi- 
lar to  their  worship  in  the  world;  consisting  in 
masses  as  before,  which  they  utter  in  a  lan- 
guage not  common  to  spirits,  but  composed  of 
high-sounding  words,  which  affect  with  an  ex- 
ternal sanctity  and  fear,  but  w^hich  are  totally 
unintelligible.  In  like  manner  they  worship 
saints,  and  expose  idols  to  view;  yet  their  saints 
are  no  where  to  be  seen ;  for  all  of  them,  who 
sought  to  be  worshipped  as  deities,  are  in  hell; 
as  to  the  rest,  who  had  not  sought  to  be  wor- 
shipped, they  are  among  common  spirits. 
This  is  known  to  their  leaders,  for  they  inquire 
for  them,  and  on  finding  them,  reject  and  de- 
spise them  ;  but  this  they  conceal  from  the 
people,  that  their  saints  may  be  still  worship- 
ped as  tutelar  gods,  but  the  primates  them- 
selves, who  govern  the  people,  as  lords  of 
heaven.  They  also  multiply  temples  and  mo- 
nasteries in  like  manner  as  they  had  done  in 
the  world,  hoarding  up  wealth,  and  accumulat- 
ing precious  things,  which  they  hide  in  vaults  ; 
for  in  the  spiritual  world,  as  well  as  in  the  na- 
tural w^orld,  there  are  precious  things,  and  in 
much  greater  abundance.    They  there  in  like 


104 


manner  send  out  monks  to  entice  the  Gen- 
tiles to  their  rehgion,  and  thereby  subject  them 
to  their  dominion.  It  is  customary  ^vith  them 
to  erect  watch-towers  in  the  midst  of  their  as- 
sembUes,  whereby  they  may  extend  their  sight 
to  all  who  dwell  in  the  neighbouring  parts ; 
they  also  form  to  themselves  communications 
by  various  ways  and  arts,  both  with  those  who 
are  near  and  afar  off,  binding  them  by  cove- 
nants, and  drawing  them  over  to  their  own 
party.  Such  is  their  state  in  general :  but  as 
to  particulars,  there  are  many  of  the  prelates 
of  that  religion,  who  take  away  all  power  from 
the  Lord,  and  attribute  it  to  themselves  ;  in 
consequence  of  which  they  acknowledge  no 
Divine  Being  whatever ;  still  however  in  their 
externals  they  put  on  the  appearance  of  sanc- 
tity, which  nevertheless  in  itself  is  profane,  be- 
cause in  their  internals  there  is  no  acknowledg- 
ment of  a  Divine  Being.  Hence  it  is,  that  by 
means  of  an  holy  external  they  have  commu- 
nication with  some  of  the  societies  of  the  low- 
est heaven,  and  by  means  of  a  profane  internal 
with  the  hells,  so  that  they  may  be  said  to  be 
in  both  ;  for  which  reason  also  they  entice  sim- 
ple good  spirits,  allotting  them  habitations  near 
themselves,  and  they  collect  together  evil  spir- 
its, placing  them  round  about  their  assembhes; 
thus  also  by  means  of  the  simple  good  spirits 
they  conjoin  themselves  with  heaven,  and  by 


105 


means  of  the  evil  spirits  with  hell ;  hence  it  is, 
that  they  can  attempt  the  most  wicked  designs, 
which  they  effect  from  hell ;  for  the  simple 
good  spirits,  who  are  in  the  ultimates  of  hea- 
ven, look  no  farther  than  to  their  holy  exter- 
nal, and  to  their  most  holy  adoration  of  the 
Lord  in  externals,  not  discerning  their  abomi- 
nable practices  ;  wherefore  they  favour  them  ; 
hence  they  derive  their  greatest  security  :  but 
nevertheless  they  all  in  process  of  time  recede 
from  their  holy  external,  and  then,  on  being 
separated  from  heaven,  they  are  cast  into  hell. 
From  what  has  been  related,  it  may  in  some 
measure  appear,  what  is  the  nature  and  quality 
of  those,  in  another  life,  who  are  from  Baby- 
lon. But  1  am  well  aware,  it  will  be  a  matter 
of  wonder  to  men  on  earth,  that  such  things 
exist  in  the  spiritual  world,  particularly  to  those 
who  have  no  other  idea  of  heaven  and  hell,  and 
of  the  state  of  man  after  death,  than  what  is 
vain  and  empty  ;  but  that  man  is  equally  a  man 
after  death  as  before,  that  he  lives  in  society 
as  in  the  world,  dwells  in  houses,  attends  to 
discourses  from  the  pulpit,  performs  offices, 
and  sees  the  like  things  in  that  world,  as  he 
did  in  the  former  world  which  he  left  behind 
him,  may  evidently  appear  from  what  has  been 
said  and  shewn  in  the  Treatise  concerning 
Heaven  and  Hell. 

57.  I  have  conversed  with  some  of  that  na- 


106 


tion  concerning  the  keys  given  to  Peter,  and 
asked  them,  whether  they  believed,  that  the 
Lord's  power  over  heaven  and  earth  was  trans- 
ferred to  him  ;  which  being  a  fundamental 
doctrine  of  their  religion,  they  vehemently  in- 
sisted upon,  saying,  that  they  had  no  doubt  of 
it,  because  it  is  plainly  and  positively  asserted  : 
but  on  being  questioned  further,  if  they  did  not 
know,  that  in  every  expression  of  the  Word 
there  is  a  spiritual  sense,  which  is  the  sense  of 
the  Word  in  heaven,  at  first  they  said,  they  did 
not  know,  but  afterwards  they  said  they  would 
inquire;  and  on  inquiry  they  were  instructed, 
that  there  is  a  spiritual  sense  in  every  part  of 
the  Word,  which  is  as  distinct  from  the  literal 
sense,  as  spiritual  things  are  from  natural 
things;  and  moreover  they  are  told,  that  none 
of  the  persons  mentioned  in  the  Word  are 
named  in  heaven,  but  instead  of  them  some- 
thing spiritual  is  there  understood ;  lastly,  they 
were  informed,  that  by  Peter  in  the  Word  is 
meant  the  truth  of  faith  appertaining  to  the 
church  derived  from  the  good  of  charity,  and 
that  the  same  is  understood  by  a  rock,  men- 
tioned in  the  same  passage  with  Peter,  for  it  is 
said,  "Thou  art  Peter,  and  upon  this  rock  I 
will  build  my  church,"  Matt.  xvi.  18,  and  in 
the  following  verses ;  by  which  is  not  under- 
stood, that  any  power  was  given  to  Peter, 
but  that  it  belongs  to  truth  derived  from  good, 


107 

for  all  power  in  the  heavens  belongs  to  truth 
from  good,  or  to  good  by  means  of  truth  ;  and  as 
all  good  and  truth  are  from  the  Lord,  and  not  the 
least  portion  thereof  from  man,  by  the  words 
above  quoted  is  signified,  that  all  power  belongs 
to  the  Lord.  On  hearing  this  they  became 
angry,  and  said,  they  wished  to  be  certified 
whether  that  spiritual  sense  is  contained  in  those 
words;  wherefore  the  Word  which  is  used  in 
heaven  was  given  unto  them,  in  which  Word 
there  is  not  the  natural  but  the  spiritual  sense, 
being  adapted  to  the  use  of  angels,  who  are 
spirhual;  (that  such  is  the  nature  of  the  Word 
in  heaven,  may  be  seen  in  the  Treatise  on 
Heaven  and  Hell,  n.  259,  261  ;)  and  when 
they  read  it,  they  plainly  saw  that  Peter  was 
not  mentioned  therein,  but  instead  of  him  truth 
derived  from  good,  which  proceeds  from  the 
Lord,  (j))     On  seeing  this,  they  rejected  it 

(p )  That  the  twelve  disciples  of  the  Lord  re- 
presented the  church  as  to  all  things  belonging 
to  truth  and  good,  or  faith  and  love,  as  in  like 
manner  did  the  twelve  tribes  of  Israel,  n.  2179, 
3354,  3488,  3858,  6397.  That  Peter,  James, 
and  John,  represented  faith,  charity,  and  the 
goods  of  charity,  n.  3750.  That  Peter  repre- 
sented faith,  n.  4738,  6000,  6073,  6344,  10087, 
10580.  That  by  the  keys  of  the  kingdom  of 
heaven  being  given  to  Peter,  is  signified  that  all 
power  belongs  to  truth  from  good,  or  to  faith 


108 


with  rage,  and  were  ready  to  tear  it  to  pieces 
with  their  teeth,  if  it  had  not  been  instantly 
taken  away  from  them.  Thus  they  were  con- 
vinced, although  against  their  will,  that  the 
Lord  alone  is  possessed  of  that  power,  which 
being  divine,  cannot  possibly  be  ascribed  to 
any  man. 

68.  Where  there  dwellings  have  hitherto 
been  in  the  spiritual  world.  It  was  said  above, 
at  n.  48,  that  the  arrangement  of  all  the  na- 
tions and  people  in  the  spiritual  world  was 
seen  as  follows:  in  the  middle  part,  or  centre, 

from  charity,  which  proceed  from  the  Lord,  and 
thus  that  all  power  belongs  to  the  Lord,  n.  6344. 
That  a  key  signifies  the  power  of  opening  and 
shutting,  n.  9410.  That  all  power  belongs  to 
good  by  means  of  truths,  or  to  truths  derived 
from  good,  which  proceed  from  the  Lord,  n. 
3091,  3563,  6344,  6413,  6948,  8200,  8304,  9327, 
9410,  9639,  9643,  10019,  10182.  That  a  rock 
in  the  Word  signifies  the  Lord  as  to  divine  truth, 
n.  8581,  10580.  That  all  names  of  persons  and 
places  in  the  Word  signify  things  and  states,  n. 
768,  1888,  4310,  4442,  10239.  That  those 
names  do  not  enter  heaven,  but  are  changed  into 
the  things  signified  thereby,  and  that  they  can- 
not be  pronounced  in  heaven,  n.  1878,  5225, 
6516,  10216,  10282.  How  elegant  the  internal 
sense  of  the  Word  is,  where  it  consists  of  mere 
names  in  the  letter,  illustrated  by  examples,  n. 
1224,  1264,  1888. 


109 


appeared  collected  together  they  who  are  call- 
ed Reformed  ;  surrounding  them  were  those 
of  the  Popish  religion ;  beyond  these  were  the 
Mahometans,  and  in  the  outer  circumference 
the  various  Gentile  nations:  hence  it  may  ap- 
pear, that  the  Papists  were  in  the  circuit  next 
round  the  Reformed,  who  constituted  the 
centre.  The  reason  why  the  Papists  were 
next  the  Reformed  is,  because  they  who  are 
in  the  light  of  truth  from  the  Word,  occupy  the 
centre;  and  such  as  are  in  the  light  of  truth 
from  the  Word,  are  also  in  the  light  of  heaven, 
for  the  light  of  heaven  is  derived  from  divine 
truth,  and  the  Word  is  that  in  which  divine  truth 
is  contained ;  that  the  light  of  heaven  is  from 
divine  trutli,  see  the  Treatise  on  Heaven  and 
HelLjU.  126  to  140;  and  that  the  Word  is  divine 
truth,  n.  303  to  310.  From  the  centre  also 
light  proceeds  to  the  circumference,  and  illu- 
minates it ;  hence  it  is,  that  they  who  are  of  the 
Popish  rehgion,  fill  the  space  immediately  sur- 
rounding the  middle  part,  for  they  have  the 
Word,  which  is  also  read  by  those  who  govern  in 
ecclesiastical  matters,  though  not  by  the  people  ; 
this  is  the  reason  why  Papists  in  the  spiritual 
world  have  obtained  habitations  for  themselves 
round  about  those  who  are  in  the  light  of  truth 
from  the  Word.  Something  shall  now  be  said 
with  respect  to  their  situation,  before  their  dwell- 
ings were  entirely  destroyed,  and  converted  into 

G 


110 


a  desert.  The  greater  part  dwelt  in  the  south 
and  in  the  west,  some  few  excepted,  who  dwelt  in 
the  north  and  east.  In  the  south  dwelt  those, 
who  in  the  world  had  excelled  others  in  mental 
abilities,  and  had  confirmed  themselves  in  the 
tenets  of  their  religion;  in  the  same  place  also 
dwelt  many  who  had  been  rich  and  of  noble  ex- 
traction ;  they  did  not  there  dwell  above  the 
earth,  but  under  it,  for  fear  of  robbers,  at  the 
entrances  thereto  placing  guards.  There  was 
also  a  great  city  in  that  quarter,  reaching  almost 
from  the  east  to  the  w^est,  and  also  a  little  into 
the  west,  situate  near  the  central  part  where  the 
Reformed  were;  in  this  city  abode  myriads  of 
men  or  spirits;  it  was  full  of  churches  and  mo- 
nasteries; all  the  precious  things  which  the  ec- 
clesiastics had  been  able  to  scrape  together  by 
various  arts,  were  brought  into  it,  and  conceal- 
ed in  their  cells  and  subterraneous  vaults  ;  which 
vaults  were  so  artfully  contrived,  that  none  be- 
sides themselves  could  enter  them,  being  con- 
structed in  winding  labyrinthal  forms.  Their 
hearts  were  placed  on  the  treasures  there  ac- 
cumulated, and  they  possessed  a  confidence 
that  they  would  never  be  destroyed  to  eternity. 
I  saw  their  vaults,  and  wondered  at  the  art  they 
displayed  in  constructing  and  increasing  them 
without  end.  Many  of  those  who  call  themselves 
of  the  society  of  Jesus  (Jesuits)  dwelt  there,  and 
cultivated  a  friendly  intercourse  with  the  rich, 
who  were  in  the  surrounding  parts.  Towards 


Ill 


the  east  in  that  quarter,  there  was  a  Sanhedrim, 
[or  place  of  assembly,]  where  they  consulted 
about  the  enlargement  of  their  dominion,  and 
of  the  means  of  keeping  the  people  in  blind 
obedience,  of  which  mention  is  made  above  at 
n.  56.  Thus  much  concerning  their  dwellings 
in  the  southern  quarter.  In  the  north  dwelt 
those  who  had  been  less  famous  for  their  wit  and 
learning,  and  who  had  not  so  much  confirmed 
themselves  in  their  rehgious  tenets,  by  reason  of 
their  possessing  an  obscure  faculty  of  discern- 
ment, and  consequently  being  in  a  blind  faith : 
there  was  not  so  great  a  multitude  in  this  quar- 
ter, as  in  the  south ;  the  greater  part  of  them 
resided  in  a  large  city,  extending  in  length  from  a 
corner  of  the  east  to  the  west,  and  also  a  little  into 
the  west.  This  city  was  likewise  full  of  churches 
and  monasteries  ;  on  the  furthest  side,  near  the 
east,  there  were  many  of  various  rehgions,  and 
also  some  of  the  Reformed :  a  few  places  also  in 
that  quarter  beyond  the  city,  w^ere  occupied  by 
some  from  the  Pope's  dominions.  In  the  east 
dwelt  those  of  them,  who,  while  in  the  world, 
had  been  in  the  greatest  dehght  of  ruling,  and 
who  had  also  been  in  some  natural  light ;  they 
appeared  there  upon  mountains,  but  only  in  that 
quarter  fronting  the  north,  for  there  were  none 
on  the  other  side  fronting  the  south.  In  a  corner 
towards  the  north  there  was  a  mountain,  on  the 
summit  whereof  they  had  placed  a  certain  in- 
g2 


112 


sane  person,  whom  they  could  inspire,  by  com- 
munications of  the  thoughts,  (a  circumstance 
well  known  in  the  spiritual  world,  but  not  in  the 
natural  world,)  to  order  whatsoever  they  pleas- 
ed ;  him  they  openly  proclaimed  to  be  the  very 
God  of  heaven,  appearing  under  a  human  form, 
and  thus  they  paid  him  divine  worship ;  this  they 
did,  because  the  people  began  to  be  desirous  of 
receding  from  their  idolatrous  worship,  where- 
fore they  devised  this  conceit  as  a  m.eans  of 
keeping  them  in  obedience:  that  mountain  is 
what  is  understood  in  Isaiah,  chap.  xiv.  13,  by 
"  the  mountain  of  the  congregation  in  the  sides  of 
the  north and  they  who  dwelt  there  on  moun- 
tains, are  understood  by  Lucifer,  verse  12;  for 
they  who  were  of  the  Babylonic  crew  in  the 
east  enjoyed  greater  light  than  others,  but  then 
it  was  a  light  which  they  had  artfully  procured 
to  themselves.  There  also  appeared  some, 
who  were  building  a  tower  to  reach  even  to 
the  heaven  of  angels;  but  this  was  only  a  re- 
presentative of  their  machinations  ;  for  in  the 
spiritual  world  all  plots  and  cunning  devices  are 
visibly  manifested  before  those  who  stand  at 
a  distance,  by  various  things,  which  yet  have  no 
actual  existence  with  those  who  occasion  such 
an  appearance;  this  circumstance  is  common 
in  that  world  :  it  was,  however,  thereby  given  me 
to  know  what  is  signified  by  "  the  tower  whose 
head  might  be  in  heaven,  whence  the  place 


113 


was  called  Babel,"  Gen.  xi.  1  to  10.  Thus 

much  may  suffice  fop  their  dwellings  in  the 
east.  In  the  west,  to  the  front,  dwelt  those 
of  the  Romish  religion,  who  had  lived  m  the 
dark  ages,  many  of  whom  resided  under  the 
earths  of  the  spiritual  world,  one  race  or  off- 
spring below  another:  the  whole  interior  tract, 
which  fronts  the  north,  was  as  it  were  excavat- 
ed, and  full  of  monasteries,  the  entrances  where- 
to were  through  caves  covered  at  top,  by  which 
they  went  in  and  out;  but  they  seldom  held  any 
intercourse  with  those  who  hved  in  the  follow- 
ing ages,  being  of  a  different  genius,  and  not  so 
wickedly  disposed ;  for  in  their  time  there  was 
no  contention  with  the  Reformed,  and  conse- 
quently they  were  not  so  much  given  to  craft 
and  subtlety  originating  in  a  spirit  of  hatred  and 
revenge.  In  the  western  quarter  beyond  that 
region  were  many  mountains,  upon  which  the 
worst  and  most  subtle  of  that  nation  dwelt,  who 
in  heart  denied  the  Divine,  and  yet  with  their 
lips  made  a  more  holy  profession,  and  in  ges- 
tures appeared  to  worship  him  with  more  de- 
votion than  others;  they,  who  resided  there, 
devised  wicked  arts,  in  order  to  keep  the  vul- 
gar under  the  yoke  of  their  government,  and 
also  to  compel  others  to  submit  thereto ;  I  am 
not  at  liberty  to  describe  those  arts,  because 
they  are  so  abominably  wicked;  in  general, 
they  were  of  a  nature  similar  to  those  men- 
g3 


114 


tioned  in  the  Treatise  on  Heaven  and  Hell, 
n.  580  :  the  mountains,  on  which  they  dwelt, 
are  signified  by  the  seven  mountains  in  the 
Apocalypse,  and  they  themselves  are  describ- 
ed by  the  woman  sitting  on  the  scarlet-colour- 
ed beast,  in  the  following  words,  "  1  saw  a  wo- 
man sitting  on  a  scarlet-coloured  beast,  full  of 
names  of  blasphemy,  having  seven  heads  and 
ten  horns  ;  she  had  on  the  forehead  a  name 
written,  IMystery,  Babylon  the  Great,  the  iMo- 
ther  of  Whoredoms  and  Abominations  of  the 
Earth;  the  seven  heads  are  seven  mountains, 
on  which  the  woman  sitteth,"  chap.  xvii.  3,  5, 
9 :  by  a  woman  in  the  internal  sense  is  signifi- 
ed the  church,  but  here  in  the  opposite  sense 
a  profane  rehgion  ;  by  the  scarlet-coloured 
beast  is  signified  the  profanation  of  celestial 
love ;  and  by  seven  mountains,  the  profane  love 
of  dominion.  Thus  much  concerning  their 
habitations  in  the  w  est.  The  reason  why  they 
dwell  distinctly  according  to  the  quarters  is, 
because  all  in  the  spiritual  world  are  conveyed 
to  the  quarter,  and  to  the  spot  in  that  quarter, 
corresponding  with  their  affections  and  loves, 
and  none  to  any  other;  concerning  which  cir- 
cumstance see  the  Treatise  on  Heaven  and 
Hell,  where  it  treats  of  the  four  quarters  in 
heaven,  n.  141  to  153.  In  general,  all  the 
consultations  of  this  Babylonish  nation  tend  to 
this  point,  that  they  may  bear  rule,  not  only 


115 

over  heaven,  but  also  over  the  whole  earth, 
that  so  they  may  possess  both  heaven  and  earth, 
making  either  subservient  to  the  other,  as  suits 
their  purpose :  to  this  end  they  continually  de- 
vise and  publish  new  laws  and  new  articles  of 
doctrine ;  for  the  same  schemes  are  pursued  in 
another  Hfe,  as  had  been  set  on  foot  in  this,  in- 
asmuch as  every  one  after  death  retains  the 
same  nature  and  quality  he  possessed  in  the 
world,  particularly  as  to  matters  of  religion.  It 
was  granted  me  to  hear  certain  of  their  heads 
consulting  together  about  a  doctrine,  w^hich 
was  proposed  to  be  issued  as  a  law  to  the  peo- 
ple ;  it  consisted  of  several  articles,  every  one 
of  which  had  for  its  end  the  dominion  over 
heaven  and  earth,  and  arrogantly  attributed  all 
power  to  them,  and  none  to  the  Lord.  Those 
ariicles  of  the  doctrine  were  afterwards  read 
before  some  that  were  present,  and  immedi- 
ately a  voice  was  heard  from  heaven,  saying, 
that  they  were  dictated  from  the  lowest  hell, 
although  it  was  unknown  to  them ;  which  was 
moreover  confirmed  by  the  following  circum- 
stance ;  a  crowd  of  devils  from  that  hell,  of 
a  most  black  and  direful  appearance,  ascended, 
and  tore  away  those  articles  of  doctrine  from 
them,  not  with  their  hands,  but  with  their  teeth, 
and  carried  them  down  into  their  own  hell :  the 
people,  who  beheld  it,  were  struck  with  asto- 
nishment. 

g4 


116 


59.  The  reason  why  they  were  tolerated 
there  until  the  day  of  the  last  judgment^  was, 
because  it  is  agreeable  to  Divine  order,  that  all 
should  be  saved,  who  can  be  saved,  and  that 
they  should  be  preserved  even  until  they  can  no 
longer  remain  among  the  good;  wherefore  all 
are  preserved,  who  can  put  on  the  appearance 
of  spiritual  life  in  externals,  manifesting  it  in  a 
moral  life,  as  if  it  were  actually  therein,  what- 
ever their  nature  and  quality  may  be  as  to  faith 
and  love  internally ;  thus  also  they  are  preserv- 
ed, who  are  in  a  holy  external  principle,  al- 
though in  none  that  is  internal :  such  were  many 
of  that  nation,  for  they  could  discourse  piously 
with  the  common  people,  they  could  pay  holy 
adoration  to  the  Lord,  they  could  implant  re- 
ligion in  the  soul,  lead  the  people  to  think  con- 
cerning heaven  and  hell,  and  keep  them  in  the 
practice  of  doing  good,  by  preaching  the  ne- 
cessity of  works  ;  hence  they  were  enabled  to 
lead  many  to  a  good  life,  and  consequently  in 
the  way  to  heaven  ;  wherefore  also  many  of 
that  religion  were  saved,  though  but  few  of 
their  leaders  ;  for  these  are  such  as  the  Lord 
means  by  "  false  prophets  who  come  in  sheep's 
clothing,  but  inwardly  are  ravenous  wolves," 
Matt.  vii.  15  ;  by  prophets,  in  the  internal  sense 
of  the  Word,  are  understood  they  who  teach 
truth,  and  thereby  lead  to  good  ;  but  by  false 
prophets,  they  who  teach  falses,  and  thereby 


117 


seduce.  They  are  also  like  the  Scribes  and 
Pharisees,  described  by  the  Lord  in  the  fol- 
lowing words,  "  They  sit  in  Moses'  seat ;  all 
things  that  they  bid  you  observe,  observe  and 
do,  but  do  not  according  to  their  works ;  for 
they  say,  and  do  not ;  all  their  works  they  do, 
that  they  may  be  seen  of  men;  they  shut  up 
the  kingdom  of  heaven  against  men,  but  they 
go  not  in  themselves ;  they  devour  widows' 
houses,  for  a  pretence  uttering  long  prayers. 
Wo  unto  you  hypocrites,  ye  make  clean  the 
outside  of  the  cup  and  platter,  but  within  they 
are  full  of  rapine  and  iniquity ;  cleanse  first  the 
inside  of  the  cup  and  platter,  that  the  outside 
may  be  clean  also ;  ye  are  like  unto  whited 
sepulchres,  which  outwardly  appear  beautiful, 
but  within  are  full  of  the  bones  of  the  dead : 
thus  ye  outwardly  appear  just  to  men,  but  within 
ye  are  full  of  hypocrisy  and  iniquity,"  Matt, 
xxiii.  1  to  34.  Another  reason  why  they 
were  tolerated  is, because  every  one  after  death 
retains  the  same  religious  principles  which  he 
had  imbibed  in  the  world;  wherefore  on  his 
first  entrance  into  another  Hfe,  he  is  also  per- 
mitted the  exercise  thereof :  now  the  religious 
principles  with  the  nation  here  treated  of,  were 
implanted  by  such  as  had  made^reat  pretences 
to  holiness  both  with  their  lips  and  gestures, 
and  had  also  impressed  [in  the  people]  a  be- 
lief, that  they  were  able  to  save  them ;  for  this 
g5 


lis 


reason,  likewise,  they  were  not  separated,  but 
preserved  among  those  of  their  own  persuasion. 
The  chief  cause  of  their  being  kept  together  is, 
because  from  one  judgment  to  another  all  are 
preserved  who  outwardly  live  like  spiritual 
men,  and  who  put  on  the  appearance  of  piety 
and  sanctity,  as  if  it  proceeded  from  an  internal 
principle  ;  for  such  as  these  may  instruct  and 
guide  the  simple  in  faith  and  heart,  who  look 
no  further  than  to  what  is  external  and  appa- 
rent to  the  eye  :  hence  it  is,  that  all  of  the 
above  description  were  tolerated  from  the  time 
of  the  first  commencement  of  the  christian 
church,  until  the  day  of  judgment;  (that  a  last 
judgment  had  taken  place  twice  before,  and 
now  again  for  the  third  time,  was  shewn  above ;) 
the  former  heaven  consisted  of  all  such,  and 
they  are  the  persons  meant  in  the  Apocalypse, 
chap.  XX.  5,  G,  by  those  who  were  not  of  the 
first  resurrection  ;  but  as  they  w^ere  of  the  na- 
ture above  described,  therefore  that  heaven 
was  destroyed,  and  they  of  the  second  resur- 
rection were  cast  out.  It  is  however  to  be 
noted,  that  they  only  were  preserved,  who  suf- 
fered themselves  to  be  governed  by  civil  as 
well  as  spiritual  laws,  such  being  capable  of 
living  together  fn  society ;  but  they,  who  could 
not  be  kept  within  bounds  by  those  law^s,  were 
not  preserved,  but  cast  into  hell  long  before 
the  day  of  the  last  judgment,  for  societies 


119 


are  continually  purified  and  cleared  of  such. 
Hence  it  is,  that  they  who  have  led  an  ungodly 
life,  encouraging  the  common  people  to  do  evil, 
and  pursuing  such  wicked  arts  as  are  practis- 
ed in  the  hells,  (concerning  which  see  the 
Treatise  on  Heaven  and  Hell,  n.  580,)  are 
cast  out  of  societies,  and  this  by  turns :  in  like 
manner  they  who  are  interiorly  good,  are  re- 
moved from  societies,  lest  they  should  be  con- 
taminated by  those  who  are  interiorly  evil;  for 
the  good  have  a  perception  of  the  interiors, 
and  pay  no  regard  to  exteriors,  only  so  far  as 
they  are  in  agreement  with  the  interiors ;  these 
are  sent  by  turns,  before  the  judgment,  to  pla- 
ces of  instruction,  (concerning  w4iich  see  the 
Treatise  on  Heaven  and  Hell,  n.  512  to 
520,)  and  are  conveyed  thence  to  heaven ;  of 
such  the  new  heaven  is  formed,  and  they  are 
understood  by  those  who  have  part  in  the  first 
resurrection.  These  observations  are  made, 
in  order  to  explain  why  so  many  of  the  Popish 
religion  were  tolerated  and  preserved  till  the 
day  of  the  last  judgment :  but  more  will  be  said 
relative  to  this  circumstance  in  the  next  chap- 
ter, when  we  come  to  treat  of  the  former  hea- 
ven which  passed  away. 

60.  In  what  manner  they  ivere  destroyed, 
and  their  habitations  made  a  desert,  I  shall 
here  describe  in  a  few  words,  but  more  at  large 
in  the  ExpHcation  of  the  Apocalypse.  That 


120 


the  Babylon  there  treated  of  is  destroyed,  no 
other  man  can  know  than  he  who  who  saw  it, 
and  to  me  it  was  given  to  see  in  what  manner 
the  last  judgment  was  executed  and  accom- 
plished on  all,  particularly  on  those  who  were 
from  Babylon  ;  wherefore  I  shall  give  a  de- 
scription tliereof;  this  was  granted  me,  princi- 
pally for  this  reason,  that  it  might  be  made 
known  to  the  world,  that  all  things  predicted 
in  the  Apocalypse  are  divinely  inspired,  and 
that  it  is  a  prophetic  book  of  the  Word;  for 
unless  this  were  revealed  to  the  world,  and  at 
the  same  time  the  internal  sense  discovered, 
which  is  contained  in  every  expression  therein, 
in  like  manner  as  in  every  expression  of  the 
prophetic  books  of  the  Old  Testament,  that 
book  might  be  rejected,  by  reason  of  its  not 
being  understood;  the  consequence  of  which 
would  be,  a  disbelief  and  denial,  that  the  con- 
tents thereof  deserve  any  credit,  or  even  that 
any  such  thing  as  a  last  judgment  will  ever 
take  place ;  in  which  disbehef  they  who  are  of 
Babylon  would  confirm  themselves  more  than 
others:  to  prevent,  therefore,  this  from  being 
the  case,  it  has  pleased  the  Lord  to  make  me 
an  eye-witness.  But  all  the  particulars  that 
were  seen  relative  to  the  last  judgment  upon 
those  who  are  from  Babylon,  or  relative  to  the 
destruction  of  Babylon,  cannot  be  here  adduc- 
ed, being  so  numerous  that  they  would  fill  a 


121 


volume;  wherefore  I  shall  here  only  relate 
some  general  transactions,  reserving  the  particu- 
lars for  a  work  explanatory  of  the  Apocalypse. 
Whereas  the  Babylonic  nation  was  estabhshed 
and  extended  over  many  tracts  in  the  spiritual 
world,  and  had  formed  itself  into  societies  in 
every  quarter  in  that  world,  as  was  shewn 
above,  at  n.  58,  I  shall  regularly  describe  the 
manner  in  which  they  were  destroyed  in  each 
quarter. 

61.  After  visitation,  destruction  took  place; 
for  visitation  always  precedes  destruction  ;  visi- 
tation is  an  examination  as  to  their  quahty,  and 
also  a  separation  of  the  good  from  the  bad, 
when  the  former  are  taken  away,  and  the  lat- 
ter left  behind.  This  was  followed  by  great 
earthquakes ;  from  which  perceiving  the  last 
judgment  to  be  at  hand,  a  sudden  trembling 
seized  them  all;  then  they  who  dwelt  in  the 
SOUTHERN  (QUARTER,  particularly  in  that  great 
city,  of  which  mention  is  made  above  atn.  58, 
were  seen  to  run  up  and  down,  some  endea- 
vouring to  escape  by  flight,  some  hiding  them- 
selves in  caves,  some  in  the  cells  and  vaults 
where  their  treasures  were  deposited,  and  some 
carrying  away  thence  whatever  they  could  lay 
their  hands  upon:  but  after  the  earthquakes 
there  burst  forth  an  ebullition  from  below, 
which  overturned  every  thing  in  the  city,  and 
in  the  parts  adjacent;  after  the  ebuUition  there 


122 


came  a  strong  wind  from  the  east,  which  laid 
bare,  shook,  and'  overthrew  every  thing  from 
the  very  foundations  ;  then  all  who  were  in 
that  quarter  were  brought  forth  from  every  part 
and  hiding  place,  and  cast  into  a  sea  of  black 
water,  to  the  amount  of  several  myriads.  Af- 
terwards there  arose  a  smoke  from  that  whole 
region,  as  from  a  great  fire,  and  at  last  a  thick 
dust,  which  was  conveyed  by  the  eastern  wind 
to  the  sea,  and  covered  it  all  over  ;  for  their 
treasures  were  turned  into  dust,  together  with 
all  those  things  which  they  had  called  holy, 
because  in  their  possession  :  the  reason  why 
that  dust  covered  the  sea,  was,  because  such 
dust  signifies  damnation.  At  length  there  was 
seen  as  it  were  something  black  flying  over  the 
whole  tract,  which  had  the  appearance  of  a 
dragon ;  a  sign  that  the  whole  of  that  great  city, 
and  the  whole  of  that  tract  was  made  a  desert : 
the  reason  of  such  appearance  was,  because  by 
dragons  are  signified  the  falses  of  that  religion, 
and  by  the  place  of  their  abode  is  signified  a 
desert,  after  its  overthrow,  as  in  Jer.  ix.  11  ; 
chap.  X.  22  ;  chap.  xhx.  33;  Mai.  i.  3.  Some 
were  also  seen  to  have  as  it  were  a  mill-stone 
round  their  left  arm,  which  was  representative 
of  their  having  confirmed  their  abominable  te- 
nets from  the  Word,  for  such  is  the  significa- 
tion of  a  mill-stone  :  hence  it  appeared  what  is 
signified  in  the  Apocalypse  by  these  words, 


123 


"  An  angel  took  up  a  stone  like  a  great  mill- 
stone, and  cast  it  into  the  sea,  saying,  Thus 
with  violence  shall  Babylon  that  great  city  be 
thrown  down,  and  shall  no  more  be  found," 
xviii.  21.  But  they  who  were  in  the  Sanhe- 
drim held  in  the  same  quarter,  but  nearer  the 
east,  wherein  they  consulted  about  the  means 
of  enlarging  their  dominion,  and  of  keeping 
the  people  in  ignorance,  and  thence  in  blind 
obedience,  (concerning  which  Sanhedrim  see 
above,  n.  58,)  were  not  cast  into  the  black  sea, 
but  into  a  gulf,  which  opened  itself  to  a  wide 
extent  around  them,  and  a  great  depth  under 
them.  In  this  manner  was  the  last  judgment 
accomplished  on  the  Babylonians  in  the  south- 
ern quarter.  But  on  those  who  were  in  front 
in  the  western  q,uarter,  and  upon  those  who 
were  in  the  northern  quarter,  where  was 
also  a  great  city,  the  last  judgment  was  accom- 
plished as  follows.  After  great  earthquakes, 
which  rent  asunder  every  thing  in  those  quar- 
ters, even  to  their  foundations,  (these  are  the 
earthquakes  understood  in  the  Word,  in  Matt, 
xxiv.  7;  Luke  xxi.  11.;  likewise  in  Rev.  vi. 
12 ;  chap.  viii.  5  ;  chap.  xi.  13 ;  chap.  xvi.  1 8  ; 
and  also  in  the  prophetic  books  of  the  Old 
Testament,  and  not  any  earthquakes  in  this 
earth,)  there  came  an  east  wind  from  the  south, 
through  the  west,  into  the  north,  and  laid  waste 
all  that  region,  first  of  all  that  part  which  was 


124 


in  front  in  the  western  quarter,  where  they  who 
had  lived  in  the  dark  ages  dwelt  under  the 
earths,  and  afterwards  the  large  city  which  ex- 
tended from  that  quarter  all  along  the  north  to 
the  east,  whereby  every  thing  was  exposed  to 
view :  but  whereas  there  were  not  such  riches 
there,  no  ebullition  or  sulphurous  fire  consum- 
ing their  treasures  was  seen,  but  only  an  over- 
throw and  destruction,  and  lastly  an  exhalation 
of  the  whole  into  smoke;  for  the  east  wind  con- 
tinued blowing  to  and  fro,  overturning,  destroy- 
ing, and  scattering  all  things.  The  monks  and 
the  common  people  were  led  out,  to  the  num- 
ber of  many  myriads,  when  some  were  cast  into 
the  black  sea  on  the  side  which  fronts  the  west, 
some  into  the  great  southern  gulf  mentioned 
above,  some  into  a  gulf  in  the  west,  and  some 
into  the  hells  of  the  Gentiles,  for  they  who  lived 
in  the  dark  ages  were  partly  idolaters  like  the 
Gentiles  :  a  smoke  was  also  seen  to  arise  thence, 
in  a  direction  towards  the  sea,  over  which  it 
spread,  and  covered  it  with  a  black  crust;  for 
that  part  of  the  sea,  into  which  they  were  cast, 
was  incrusted  over  with  the  dust  and  smoke,  to 
which  their  dwellings  and  riches  were  reduced ; 
wherefore  that  sea  is  no  longer  seen  to  exist,  but 
instead  thereof  as  it  were  a  black  soil,  under 
which  is  their  hell.  The  last  judgment  upon 
those  who  dwelt  on  mountains  in  the  eastern 
QUARTER,  of  whom  mention  is  also  made  at  n. 


125 


58,  was  accomplished  in  the  following  manner : 
those  mountains  were  seen  to  sink  down  into 
the  deep,  and  all  who  were  upon  them  were 
swallowed  up  :  at  the  same  time  he,  whom  they 
had  placed  on  one  of  the  mountains,  and  given 
out  to  be  God,  was  seen  first  to  turn  black,  then 
of  a  fiery  complexion,  and  afterwards  was  cast 
headlong  with  them  into  hell :  for  the  monks  of 
various  orders,  who  dwelt  on  those  mountains, 
asserted  that  he  was  God,  and  themselves  Christ, 
and  wherever  they  went  they  carried  this  abo- 
minable persuasion,  that  they  themselves  were 
Christ.  Last  of  all,  the  judgment  was  accom- 
plished on  those  who  dwelt  more  remote,  and 
upon  mountains  in  ihe  western  quarter  ; 
these  are  understood  by  the  woman  sitting  upon 
a  scarlet-coloured  beast,  who  had  seven  heads, 
which  were  seven  mountains,  of  whom  mention 
is  also  made  above  at  n.  58 :  their  mountains 
were  likewise  seen,  some  of  which  opened  in 
the  middle  with  a  great  cleft  winding  about  in 
a  spiral  form,  into  which  they  who  were  upon 
them  were  cast;  other  mountains  were  plucked 
up  by  their  roots,  and  turned  upside  down,  so 
that  their  summits  and  foundations  were  invert- 
ed :  those  belonging  to  this  quarter,  who  were 
in  plains,  were  overwhelmed  and  covered  as 
with  a  deluge ;  but  those  who  were  among  them 
from  other  quarters  were  cast  into  gulfs. 
The  particulars  here  related,  however,  are  but 


126 


few  respectively  to  what  I  saw,  a  more  circum- 
stantial account  of  which  shall  be  given  in 
the  Explication  of  the  Apocalypse.  These 
things  were  done  and  accomplished  in  the  be- 
ginning of  the  year  1757.  With  respect  to  the 
GULFS,  into  which  all  were  cast,  except  those 
who  were  thrown  into  the  black  sea,  there  are 
many  in  number;  I  saw  four,  one  large  one  in 
the  southern  quarter  reaching  to  the  east;  an- 
other in  the  western  quarter  reaching  to  the 
south;  a  third  in  the  western  quarter  reaching 
to  the  north ;  and  a  fourth  beyond,  in  a  corner 
between  the  west  and  the  north.  Their  hells 
consist  of  such  gulfs  and  the  sea.  These  were 
seen,  but  there  are  many  others,  which  were 
not  discovered  to  me  ;  for  the  hells  of  the  Ba- 
bylonic  nation  are  distinct,  according  to  the 
various  profanations  of  spiritual  things,  which 
have  respect  to  the  good  and  truth  of  the 
church. 

62.  Thus  is  the  spiritual  world  now  freed 
from  such  spirits,  and  the  angels  are  rejoiced 
thereat,  because  they  who  were  from  Babylon 
infested  and  seduced  whomsoever  they  could, 
and  in  that  world  more  than  in  this;  for  their 
craftiness  and  cunning  there  is  more  malig- 
nant, inasmuch  as  they  are  then  spirits,  and  in 
every  one's  spirit  all  his  subtlety  and  evil  dis- 
positions lie  concealed;  for  it  is  the  spirit  of 
man  which  thinks,  wills,  intends,  and  devises. 


127 


On  examination  it  was  found,  that  many  of  them 
beUeved  nothing  at  all,  and  that  their  minds 
were  filled  with  the  abominable  lust  of  seduc- 
ing, the  rich  for  the  sake  of  their  riches,  and 
the  poor  for  the  sake  of  dominion ;  and  that,  in 
order  to  obtain  this  end,  they  keep  all  in  the 
grossest  ignorance,  and  thus  shut  up  the  way 
to  light,  and  consequently  to  heaven;  for  the 
way  to  light  and  to  heaven  is  shut  up,  when 
the  knowledges  of  spiritual  things  are  dispers- 
ed by  idolatries,  and  when  the  Word  is  adul- 
terated, lightly  esteemed,  and  taken  away. 

63.  That  such  among  them  as  were  in  the 
affection  of  truth  from  good,  were  preserved. 
Those  of  the  Popish  nation  who  had  hved  pi- 
ously, and  been  in  good,  though  not  in  truths, 
and  yet  from  affection  have  desired  to  know 
truths,  were  taken  from  the  rest,  and  conveyed 
to  a  certain  tract  of  the  western  quarter  in 
front,  near  the  north,  where  habitations  were  al- 
lotted them,  and  societies  formed ;  and  more- 
over priests  were  sent  to  them  from  the  Re- 
formed, to  instruct  them  from  the  Word,  and 
as  they  are  instructed  they  are  received  into 
heaven. 

64.  Concerning  the  state  of  those  hereafter, 
who  come  thence  from  the  earths  [into  the  spirit- 
ual world. ~\  Forasmuch  as  the  last  judgment 
is  now  accompHshed,  and  thereby  all  things  are 
reduced  to  order  by  the  Lord,  and  such  as 

H 


128 


were  inwardly  good  are  taken  up  into  heaven, 
and  such  as  were  inwardly  evil  cast  into  hell, 
it  is  now  no  longer  allowed  them,  as  hereto- 
fore, to  form  consociations  below  heaven  and 
above  hell,  nor  to  hold  intercourse  with  other 
spirits,  but  immediately  on  their  entrance  into 
the  spiritual  world,  which  is  the  case  with  every 
one  after  death,  they  are  entirely  separated, 
and  after  staying  a  certain  time  in  the  world 
of  spirits,  are  conveyed  to  their  own  places; 
wherefore  they  who  profane  holy  things,  by 
attributing  to  themselves  the  power  of  opening 
and  shutting  heaven,  and  of  forgiving  sins, 
which  yet  belongs  solely  to  the  Lord,  and  who 
make  the  papal  bulls  of  equal  authority  with 
the  Word,  seeking  dominion  as  their  end,  are 
hereafter  instantly  conveyed  into  the  black  sea, 
or  into  the  gulfs,  where  the  hells  of  profaners 
are.  But  I  was  informed  from  heaven,  that 
they  of  the  Romish  rehgion,  who  are  of  such  a 
nature,  pay  no  regard  to  a  hfe  after  death,  be- 
cause in  their  hearts  they  deny  it,  confining 
their  whole  attention  to  the  present  life ;  and 
that  hence  they  make  no  account  of  such  their 
lot  after  death,  notwithstanding  it  will  endure 
to  eternity,  but  ridicule  it  as  a  matter  of  no 
importance. 


129 


Of  the  former  Heaven^  and  its  Abolition. 

65.  It  is  said  in  the  Apocalypse,  "I  saw  a 
great  throne,  and  One  sitting  thereon,  from 
whose  face  the  earth  and  heaven  fled  away,  and 
their  place  was  not  found,"  xx.  1 1 .  And  after- 
wards. "I  saw  a  new  heaven  and  a  new  earth ; 
the  first  heaven  and  the  first  earth  had  passed 
away,"  xx.  1.  That  by  a  new  heaven  and  a 
new  earth,  and  by  the  passing  away  of  the  form- 
er heaven  and  the  former  earth,  are  not  under- 
stood the  visible  heaven  and  the  earth  which  we 
inhabit,  but  the  angelic  heaven  and  the  church, 
was  shewn  in  the  first  article  of  this  Treatise, 
and  will  also  appear  in  what  follows :  for  the 
Word  in  itself  is  spiritual,  and  therefore  treats 
of  spiritual  things,  which  have  relation  to  hea- 
ven and  the  church ;  these  in  the  literal  sense 
are  expressed  by  natural  things,  for  natural 
things  serve  as  a  basis  to  those  which  are  spirit- 
ual, and  the  Word  without  such  a  basis  would 
not  be  a  divine  work,  because  it  would  not  be 
complete;  the  natural  principle,  which  is  the 
last  in  divine  order,  completes  interior  things, 
which  are  things  spiritual  and  celestial,  and 
causes  them  to  subsist  thereon,  as  a  house  upon 
its  foundation.  Now  whereas  men  have  thought 
from  a  natural,  and  not  from  a  spiritual  ground, 
concerning  those  things  which  are  contained  in 
h2 


130 


the  Word,  therefore  by  heaven  and  earth,  men- 
tioned above,  and  also  in  other  places  in  the 
Word,  they  have  understood  no  other  heaven 
and  earth  than  those  Avhich  exist  in  the  world 
of  nature :  hence  it  is,  that  every  one  expects 
them  to  pass  away  and  be  destroyed,  and  af- 
terwards a  new^  heaven  and  a  new  earth  to  be 
created.  But  lest  mankind  should  expect  this 
forever,  and  every  age  look  for  it  in  vain,  the 
spiritual  sense  of  the  Word  is  opened,  that  all 
may  know  what  is  signified  by  the  heaven  and 
earth  which  w^ere  to  pass  away,  and  what  by 
many  other  things  contained  in  the  Word,  which 
cannot  be  understood  so  long  as  the  mind  is 
confined  to  natural  ideas. 

66.  But  before  we  explain  what  is  meant  by 
the  first  heaven  and  the  first  earth,  it  must  be 
noted  that  by  the  first  heaven  is  not  understood 
the  heaven  consisting  of  . those  who  have  be- 
come angels  from  the  first  creation  of  this  world 
to  the  present  day,  for  that  heaven  is  perma- 
nent, and  endures  to  eternity ;  for  all  who  come 
into  heaven  are  under  the  Lord's  protection, 
and  whosoever  is  once  received  by  the  Lord, 
can  never  be  plucked  out  of  his  hands :  but  by 
the  first  heaven  is  meant  that  which  was  com- 
posed of  such  as  were  not  angels,  and  for  the 
greater  part  of  such  as  could  not  become  angels, 
the  nature  and  quality  of  whom  shall  be  describ- 
ed in  what  follows :  this  is  the  heaven,  which  is 


131 


said  to  pass  away.  It  is  called  heaven,  because 
they  who  were  in  it  dwelt  in  fellowship  together 
on  high  places,  such  as  rocks  and  moun- 
tains, where  they  indulged  themselves  in  de- 
lights similar  to  natural  delights,  without  any  , 
thing  of  spirituality  within  them  ;  for  the  great- 
est part  of  those  who  come  from  the  natural  into 
the  spiritual  world,  imagine  that  heaven  consists 
in  being  elevated  on  high,  and  that  they  taste  - 
of  heavenly  joy,  when  they  are  in  such  delights, 
as  they  enjoyed  in  the  body :  this  is  the  reason 
why  it  was  called  heaven,  but  the  first  heaven 
which  should  pass  away. 

67.  It  is  further  to  be  observed,  that  this 
heaven,  w^hich  is  called  the  first  heaven,  was 
not  composed  of  any  that  hved  before  the  Lord's 
coming  into  the  world,  but  only  of  those  who 
have  hved  since  that  time;  (for,  as  was  shewn 
above,  n.  33  to  39,  at  the  end  of  every  church 
a  last  judgment  takesplace,  and  then  the  former 
heaven  is  abohshed,  and  a  new  one  created  or 
formed ;)  for  from  the  beginning  to  the  end  of 
the  church  all  were  tolerated  who  had  hved  an 
external  moral  hfe,  and  who  had  put  on  the 
outward  appearance  of  piety  and  holiness, 
though  not  influenced  by  any  internal  principle, 
provided  their  internals,  which  are  of  the 
thoughts  and  intentions,  could  be  kept  within 
bounds  by  the  civil  and  moral  laws  of  society; 
but  at  the  end  of  the  church  their  internals  are 
h3 


132 


made  manifest,  and  then  judgment  is  executed 
upon  them.  Hence  it  is,  that  a  last  judgment 
has  taken  place  upon  the  inhabitants  of  this 
earth  twice  before,  and  is  now  accomplished  for 
the  third  time,  see  above,  n.  46  ;  so  also  a 
former  heaven  and  a  former  earth  have  twice 
before  passed  away,  and  a  new  heaven  and  a 
new  earth  been  created ;  for  heaven  and  earth 
signify  the  church  both  in  heaven  and  on  the 
earth,  as  w^as  shewn  above  n.  1  to  5.  Hence 
it  appears,  that  the  new  heaven  and  new 
earth  mentioned  in  the  Prophets  of  the  Old  Tes- 
tament, are  not  the  new  heaven  and  new  earth 
described  in  the  Apocalypse,  but  that  the  for- 
mer were  established  by  the  Lord  during  his 
abode  in  the  world,  and  that  the  latter  are  now 
forming  by  him.  Concerning  the  new  heaven 
and  new  earth  mentioned  in  the  Prophets  of  the 
Old  Testament,  it  is  thus  written,  "Behold  I 
am  about  to  create  a  new^  heaven  and  a  new 
earth,  neither  shall  the  former  be  remembered," 
Isai.  Ixv.  17;  and  again,  "A  new  heaven  and 
a  new  earth  I  am  about  to  make,"  Isai.  Ixvi. 
22 ;  also  in  Daniel. 

68.  As  we  are  now  treating  of  the  first  hea- 
ven which  passed  away,  and  no  other  person 
has  any  knowledge  about  it,  I  shall  give  a  de- 
scription thereof  in  the  following  order :  I.  Of 
whom  the  first  heaven  consisted.  IT.  The 
nature  and  quality  of  that  heaven.  III.  In  what 
manner  it  passed  away. 


133 


69.  Of  whom  the  first  heaven  consisted. 
The  first  heaven  was  composed  of  all  those  on 
whom  the  last  judgment  was  accomphshed,  for 
it  was  not  executed  on  those  who  were  in  hell, 
nor  on  those  who  were  in  heaven,  nor  on  those 
who  were  in  the  world  of  spirits,  (concerning 
which  world  see  the  Treatise  on  Heaven  and 
Hell,  n.  421  to  520,)  nor  on  any  man  while 
hving  in  the  body,  but  only  upon  those  who 
had  formed  to  themselves  a  resemblance  of 
heaven,  the  greater  part  of  whom  dwelt  on 
mountains  and  rocks ;  these  also  are  the  persons 
whom  the  Lord  meant  by  the  goats,  which  he 
placed  at  his  left  hand,  in  Matt.  xxv.  32,  33, 
and  the  following  verses :  hence  it  may  appear, 
that  the  first  heaven  consisted  not  only  of  Christ- 
ians, but  also  of  Mahometans  and  Gentiles,  all 
of  whom  had  formed  to  themselves  imaginary 
heavens,  in  their  respective  places.  What  was 
their  nature  and  quality,  shall  now  be  declared 
in  a  few  words  :  during  their  life  in  the  world, 
they  had  lived  in  external  holiness,  destitute  of 
that  which  is  internal ;  and  had  been  just  and 
sincere  in  obedience  to  civil  and  moral  laws, 
but  not  in  obedience  to  those  which  are  divine ; 
consequently  they  had  been  external  or  natural 
men,  and  not  internal  or  spiritual  men  :  they 
had  also  been  acquainted  with  the  doctrinals  of 
the  church,  and  were  capable  of  teaching  them, 
although  their  lives  were  not  in  conformity 
h4 


134 


thereto  :  moreover  they  had  been  employed  in 
various  functions,  and  performed  uses,  but  not 
for  the  sake  of  uses.  Of  these  and  such  Hke 
spirits,  out  of  every  nation  and  people  through- 
out the  earth,  who  have  hved  since  the  coming 
of  the  Lord,  was  the  first  heaven  formed :  this 
heaven  therefore  was  similar  to  the  world  and 
church  on  the  earths  among  those  who  do  good, 
not  for  the  sake  of  good,  but  through  fear  of 
the  law,  the  loss  of  character,  honour,  or  gain ; 
they  who  do  good  from  such  motives,  do  not 
fear  God,  but  men,  neither  do  they  possess  any 
conscience.  In  the  first  heaven,  which  con- 
sisted of  the  Reformed,  the  greater  part  believ- 
ed that  man  is  saved  by  faith  alone,  without 
living  the  hfe  of  faith,  which  is  charity  ;  they 
also  loved  much  to  be  seen  of  men.  All  these, 
while  they  were  associated  together,  had  their 
interiors  shut,  so  that  they  could  not  be  seen  ; 
but  when  the  last  judgment  took  place,  they 
were  laid  open,  and  then  it  plainly  appeared, 
that  inwardly  they  were  filled  with  all  kinds 
of  evils  and  falses,  that  they  w^ere  in  opposi- 
tion to  the  Divine,  and  that  they  were  actually 
in  hell :  for  every  one  after  death  is  immedi- 
ately bound  to  such  as  are  like  himself,  the 
good  to  their  like  in  heaven,  and  the  evil  to 
their  like  in  hell ;  but  they  do  not  come  among 
them,  until  their  interiors  are  laid  open,  for  in 
the  mean  time  they  may  be  associated  with 


135 


those,  who  in  externals  are  like  themselves. 
But  it  is  to  be  observed,  that  all  who  were  in- 
teriorly good,  or  spiritual  men,  were  separated 
from  them,  and  elevated  into  heaven;  and  that 
all  who  were  not  only  inwardly  but  also  out- 
wardly evil,  were  hkewise  separated  from  them, 
and  cast  into  hell ;  and  this  from  the  first  period 
after  the  Lord's  advent,  to  the  last  time,  when 
the  judgment  took  place  ;  such  only,  as  were 
of  the  quality  above  described,  being  left  to 
form  themselves  into  societies,  of  which  the 
first  heaven  was  composed. 

70.  There  are  many  reasons  why  such  so- 
cieties or  such  heavens  were  tolerated,  the  prin- 
cipal whereof  is,  because  by  means  of  external 
holiness,  and  an  outward  shew  of  sincerity  and 
justice,  they  were  conjoined  with  the  simple 
good  spirits  in  the  lowest  heaven,  and  with  those 
who  were  still  in  the  world  of  spirits,  and  not 
yet  introduced  into  heaven  ;  for  in  the  spiritual 
world  all  have  communication  with  each  other, 
in  consequence  whereof  conjunction  takes  place 
with  those  who  are  in  similar  affections;  and 
the  simple  good  spirits,  who  are  in  the  ultimate 
of  heaven,  and  in  the  world  of  spirits,  princi- 
pally regard  externals,  but  still  they  are  not 
inwardly  evil ;  wherefore  if  they  had  been  vi- 
olently separated  from  the  others  before  the 
time  appointed,  heaven  would  have  suffered  in 
its  ultimates,  and  yet  the  ultimate  heaven  is  that 
h5 


/ 


136 


whereon  the  superior  heaven  subsists  as  on  its 
proper  basis.  That  this  was  the  reason  why 
they  were  tolerated  until  the  last  time,  the  Lord 
teaches  in  the  following  words,  "The  servants 
of  the  householder  came  and  said  unto  him, 
Didst  thou  not  sow  good  seed  in  thy  field,  whence 
then  are  the  tares  ?  and  they  said.  Wilt  thou 
then  that  we  go  and  gather  them  up  ?  but  he 
said.  Nay,  lest,  while  ye  gather  up  the  tares, 
ye  root  up  also  the  wheat  with  them ;  let  both 
therefore  grow  together  until  the  harvest,  and 
at  the  time  of  harvest  I  will  say  to  the  reapers, 
Gather  ye  together  first  the  tares,  and  bind 
them  in  bundles  to  burn  ;  but  gather  the  wheat 
into  barns.  He  that  hath  sowed  the  good  seed, 
is  the  Son  of  Man  ;  the  field  is  the  world ;  the 
good  seed  are  the  sons  of  the  kingdom,  the  tares 
are  the  sons  of  the  evil  one  ;  the  harvest  is  the 
consummation  of  the  age  :  as  therefore  the  tares 
are  gathered  together,  and  burnt  with  fire,  so 
shall  it  be  in  the  consummation  of  this  age," 
Matt.  xiii.  27  to  30,  37  to  42 :  the  consumma- 
tion of  this  age  is  the  last  time  of  the  church ; 
the  tares  are  those  that  are  inwardly  evil ;  the 
wheat,  those  that  are  inwardly  good;  the  gath- 
ering them  together,  and  the  binding  them  in 
bundles  to  burn,  is  the  last  judgment,  (q)  The 


( q)  That  bundles  in  the  Word  signify  the  or- 
derly arrangement  of  truths  and  falses  in  man, 


137 


like  is  understood  in  the  same  chapter  by  the 
Lord's  parable  concerning  the  fisbes  of  every 
kind  which  were  gathered  together,  and  the 
good  put  into  vessels,  but  the  bad  thrown  away, 
concerning  which  it  is  also  said,  "  So  shall  it  be 
in  the  consummation  of  the  age  ;  the  angels 
shall  go  forth,  and  separate  the  evil  from  the 
midst  of  the  just,"  verse  47,  48,  49 :  they  are 


consequently  also  the  arrangement  of  men  in 
whom  truths  and  falses  are,  n.  4686,  4687,  5339, 
6530,  7408,  10303.  That  the  Son  of  Man  is  the 
Lord  as  to  divine  truth,  n.  1729,  1733,  2159,2628, 
2803,  2813,  3255,  3704,  7499,  8897,  9087.  That 
sons  are  the  affections  of  truth  derived  from  good, 
n.  489,  491,  533,  2623,  3373,  4257,  8649,  9807; 
consequently  the  sons  of  the  kingdom  are  those 
who  are  in  the  affections  of  truth  derived  from 
good;  and  the  sons  of  the  evil  one,  those  who  are 
in  the  affections  of  the  false  derived  from  evil ; 
whence  the  latter  are  called  tares,  and  the  form- 
er the  good  seed;  for  by  tares  is  signified  the  false 
derived  from  evil,  and  by  good  seed,  truth  deriv- 
ed from  good:  that  the  seed  of  the  field  is  truth 
derived  from  2:ood  in  man  from  the  Lord,  n.  1940, 
3038,  3310,  3^373,  10248,  10249.  That  seed  in 
the  opposite  sense  is  the  false  derived  from  evil, 
n.  10248.  That  the  seed  of  the  field  is  also  the 
nourishing  of  the  mind  by  divine  truth  from  the 
Word,  and  that  to  sow  signifies  to  instruct,  n. 
6158,  9272.  That  the  consummation  of  the  age 
is  the  last  time  of  the  church,  n.  4535,  10622. 


138 


compared  to  fishes,  because  by  fishes,  in  the 
spiritual  sense  of  the  Word,  are  signified  natural 
and  external  men,  both  good  and  evil ;  what  is 
signified  by  ihe  just,  may  be  seen  in  the  refer- 
ence below,  (r) 

71.  What  the  nature  and  quality  of  the  first 
heaven  was,  may  be  concluded  from  what  has 
been  observed  above  ;  and  may  also  further 
appear  from  this  consideration,  that  they  who 
are  not  spiritual  by  an  acknowledgment  of  the 
Divine,  a  good  hfe,  and  the  affection  of  truth, 
and  yet  appear  as  if  they  were  spiritual,  by  an 
holy  external,  by  discourses  on  divine  subjects, 
and  by  uprightness  of  behaviour  for  the  sake  of 
themselves  and  the  world,  when  left  to  their 
internals,  rush  into  every  enormity  according 
to  their  lusts  :  for  then  nothing  restrains  them, 
neither  the  fear  of  God,  nor  faith,  nor  con- 
science :  hence  it  was,  that  they  who  were  in 

(r)  That  by  fishes  in  the  spiritual  sense  of  the 
Word  are  signified  scientifics,  which  appertain 
to  the  natural  or  external  man,  and  hence  also 
natural  or  external  men,  whether  evil  or  good,  n. 
40,  991.  That  animals  of  all  kinds  correspond 
with  such  things  as  are  in  man,  n.  45,  46,  246, 
714,  716,  719,  2179,  2180,  3519,  9280,  10609. 
That  they  are  called  just  in  the  Word,  to  whom 
the  Lord's  justice  and  merit  is  attributed;  but 
unjust,  to  whom  self-justice  and  merit  is  attribu- 
ted, n.  3648,  5069,  9263. 


139 


the  first  heaven,  immediately  on  being  let  into 
their  interiors,  appeared  to  be  conjoined  with 
the  hells. 

72.  In  what  manner  the  first  heaven  passed 
away,  has  been  already  described  in  the  chap- 
ters treating  of  the  last  judgment  on  the  Ma- 
hometans and  Gentiles,  n.  50,  51,  and  on  the 
Papists,  n.  61,  62,  63,  inasmuch  as  they  also 
in  their  respective  places  constituted  the  first 
heaven  :  it  remains  now  to  say  something  con- 
cerning the  last  judgment  on  the  Reformed, 
who  are  also  called  Protestants  and  Gospellers, 
or  in  what  manner  the  first  heaven,  which  con- 
sisted of  them,  passed  away ;  for,  as  observed 
above,  the  judgment  was  accomphshed  only  on 
those  who  composed  the  first  heaven.  These, 
[namely  the  Protestants,]  after  being  visited, 
and  let  into  their  interiors,  were  separated  and 
divided  into  classes  according  to  their  evils  and 
the  falses  thence  derived,  and  according  to  their 
falses  and  the  evils  thence  derived,  and  then 
cast  into  hells  corresponding  with  their  loves  ; 
their  hells  were  on  every  side  surrounding  the 
middle  part,  for  the  Reformed  were  in  the 
centre,  round  about  them  were  the  Papists,  be- 
yond them  again  were  the  Mahometans,  and 
in  the  outermost  circuit  were  the  Gentiles,  see 
above,  n.  48  ;  they  who  were  not  thrust  into 
hells,  were  cast  out  into  deserts  :  but  certain 
of  them  were  sent  into  plains  in  the  southern 


140 


and  northern  quarters,  in  order  that  they  might 
form  themselves  into  societies,  and  by  instruc- 
tion be  prepared  for  heaven  :  these  are  they 
who  were  preserved.  But  in  what  manner  all 
these  things  were  accomplished,  cannot  be  par- 
ticularly described  in  this  Treatise  ;  for  the 
judgment  continued  longer  on  the  Reformed, 
than  on  others,  and  was  effected  successively 
from  time  to  time  ;  and  whereas  many  things 
were  then  seen  and  heard,  which  deserve  to  be 
recorded,  I  shall  give  an  orderly  description 
thereof  in  the  ExpUcation  of  the  Apocalypse. 


Oj  the  State  of  the  World  and  Church  hereafter. 

73.  The  state  of  the  world  hereafter  will  be 
altogether  similar  to  what  it  has  been  hereto- 
fore ;  for  that  great  change,  which  took  place 
in  the  spiritual  world,  will  not  produce  any 
change  in  the  natural  world  as  to  its  external 
form  ;  and  therefore  there  will  be  the  same 
order  in  civil  concerns  as  before,  there  will  be 
treaties  of  peace,  and  also  wars  as  before,  and 
other  things  which  relate  to  the  general  and 
particular  government  of  societies.  By  the 
Lord's  saying,  that  in  the  last  times  there  would 
be  wars,  and  then  nation  would  rise  up  against 
nation,  and  kingdom  against  kingdom,  and  that 


141 


there  would  be  famines,  pestilences,  and  earth- 
quakes in  divers  places.  Matt.  xxiv.  6,  7,  is  not 
signified  that  such  things  would  take  place  in 
the  natural  world,  but  events  corresponding 
thereto  in  the  spiritual  world  ;  for  the  prophet- 
ical parts  of  the  Word  do  not  treat  of  kingdoms 
and  nations  on  earth,  nor  consequently  of  their 
wars,  neither  do  they  treat  of  famine,  pestilence, 
and  earthquakes  in  this  world,  but  of  such  things 
as  correspond  thereto  in  the  spiritual  world, 
the  nature  of  which  may  be  seen  explained  in 
the  Arcana  C(elestia,  as  quoted  below,  (s) 

(s)  That  wars  in  the  Word  signify  spiritual 
combats,  n.  1659,  1664,  8295,  10455.  That 
hence  all  arras  used  in  war  signify  something  re- 
lative to  spiritual  combat,  as  a  bow,  a  sword,  a 
shield,  n.  1788,  2686.  That  kingdoms  signify 
churches  both  with  respect  to  truths  and  falses, 
n.  1672,  2547.  That  nations  signify  those  in  the 
church,  who  are  in  goods  and  who  are  in  evils, 
n.  1059,  1159,  1205,  1258,  1260,  1416,  1849, 
4574,  6005,  6306,  7830,  8054,  8317,  9320,  9327. 
That  famine  signifies  a  defect  of  the  knowledges 
of  good  and  truth,  n.  1460,  3364,  5277,  5279, 
5281,  5300,  5360,  5376,  5893.  That  it  also  sig- 
nifies the  desolation  of  the  church,  n.  5279,  5415, 
5576,  6110,  6144,  7102.  That  pestilence  signi- 
fies the  vastation  and  consummation  of  good  and 
truth,  n.  7102,  7505,  7507,  7511.  That  earth- 
quakes signify  changes  in  the  state  of  the  church, 
n.  3355. 


142 


But  with  regard  to  the  state  of  the  church,  that 
will  not  be  similar  hereafter  :  it  will  be  similar 
indeed  as  to  external  appearance,  but  dissimilar 
as  to  internal;  in  regard  to  the  external  appear- 
ance, there  will  be  distinct  churches  as  before, 
their  doctrines  will  be  taught  as  before,  and  there 
will  be  the  hke  religious  worship  among  the 
Gentiles ;  but  the  man  of  the  church  will  here- 
after be  in  a  freer  state  of  thinking  about  mat- 
ters of  faith,  consequently  about  spiritual  things 
which  appertain  to  heaven,  inasmuch  as  spirit- 
ual freedom  is  restored :  for  all  things  are  now 
reduced  to  order,  both  in  the  heavens  and  in 
the  hells,  and  all  thought  whether  concerning 
or  against  Divine  things  comes  by  influx  there- 
from ;  that  which  is  in  favour  of  Divine  things 
flowing  from  the  heavens,  while  that  which  is 
against  Divine  things  flows  from  the  hells :  but 
this  change  of  state  man  does  not  notice  in 
himself,  for  want  of  reflecting  thereon,  being 
totally  ignorant  of  spiritual  freedom,  and  also 
of  the  nature  of  influx:  nevertheless  it  is  per- 
ceived in  heaven,  and  also  by  man  himself  after 
death.  As  spiritual  freedom  is  restored  to  man, 
therefore  the  spiritual  sense  of  the  Word  is  now 
discovered,  and  thereby  interior  divine  truths 
revealed  ;  for  man  in  his  former  state  before  the 
last  judgment  would  not  have  understood  them, 
or  had  they  been  understood,  he  would  have 
profaned  them.    That  man's  hberty  is  derived 


143 


from  the  equilibrium  which  subsists  between 
heaven  and  hell,  and  that  none  can  be  reformed 
except  in  a  slate  of  freedom,  may  be  seen  in 
the  Treatise  on  Heaven  and  Hell,  n.  597  to 
the  end. 

74.  1  have  had  variety  of  conversation  with 
angels  concerning  the  state  of  the  church  here- 
after, who  declared,  they  knew  not  future  events, 
for  these  were  known  only  to  the  Lord  ;  but 
this  they  knew,  that  that  servitude  and  captivity, 
in  which  the  man  of  the  church  has  heretofore 
been,  is  removed,  and  that  now,  by  virtue  of 
the  freedom  which  is  restored,  he  is  better  en- 
abled to  perceive  interior  truths,  if  desirous 
thereof,  and  thus  to  become  more  internal  if  he 
is  so  disposed :  but  the  angels  said,  that  never- 
theless they  had  but  slender  hopes  of  the  men 
of  the  Christian  church,  but  greater  hopes  of  a 
certain  nation  far  distant  from  the  Christian 
world,  and  thus  removed  from  infestators,  which 
nation  is  such  that  they  can  receive  spiritual 
hght,  and  become  celestial  spiritual  men  :  they 
further  added,  that  at  this  day  interior  divine 
truths  are  revealed  to  that  nation,  who  also 
receive  them  in  spiritual  faith,  that  is,  in  heart 
and  life,  and  that  they  worship  the  Lord. 


A  CONTINUATION 

CONCERNING 

THE  LAST  JUDGMENT, 

AND  THE 

SPIRITUAL  WORLD. 


i 


A 

CONTINUATIOIV 

CONCERNING 

THE  LAST  JUDGMENT. 


That  the  Last  Judgment  is  accomplished. 

1.  In  a  former  Treatise  concerning  the  Last 
Judgment,  the  following  subjects  were  discuss- 
ed :  That  by  the  day  of  the  last  judgment  is  not 
meant  the  destruction  of  the  w^orld,  n.  1  to  5, 
That  the  procreations  of  the  human  race  will 
never  cease,  n.  6  to  13.  That  heaven  and  hell 
are  from  mankind,  n.  14  to  22.  That  all  who 
have  been  born  men  from  the  beginning  of  cre- 
ation, and  are  deceased,  are  either  in  heaven  or 
in  hell,  n.  23  to  27.  That  the  last  judgment 
is  to  take  place  where  all  are  gathered  together, 
consequently  in  the  spiritual  world,  and  not  on 
the  earths,  n.  28  to  32.  That  the  last  judgment 
takes  place  when  the  church  is  at  an  end ;  and 
that  the  church  is  at  an  end,  when  there  is  no 
faith  in  consequence  of  there  being  no  charity, 
n.  33  to  39.  That  all  things  predicted  in  the 
Apocalypse  are  at  this  day  fulfilled,  n.  40  to  44. 
i2 


4 


That  the  last  judgment  is  accomplished,  n.  45 
to  52.  Of  Babylon,  and  its  destruction,  n.  53 
to  64.  Of  the  former  heaven,  and  its  abolition, 
n.  65  to  72.  Of  the  state  of  the  world  and 
church  hereafter,  n.  73,  74. 

2.  The  chief  design  of  this  Continuation  of 
the  Last  Judgment  is,  to  shew  what  the  state  of 
the  world  and  the  church  was  before  the  last 
judgment,  and  what  the  state  of  the  world  and 
the  church  is  become  after  it;  and  moreover,  in 
what  manner  the  last  judgment  was  accomplish- 
ed on  the  Reformed. 

3.  It  is  generally  supposed  in  the  christian 
world,  that  the  whole  visible  heaven,  and  the 
whole  habitable  earth,  will  perish  at  the  day  of 
the  last  judgment,  and  that  a  new  heaven  and  a 
new  earth  will  supply  the  place  of  the  former ; 
that  then  the  souls  of  men  will  re-assume  their 
bodies,  and  thus  man  will  be  a  man  as  before. 
This  opinion  has  become  a  matter  of  faith,  in  con- 
sequence of  understanding  the  Word  merely- 
according  to  its  literal  sense,  nor  could  it  be 
otherw^ise  understood  before  its  spiritual  sense 
was  discovered ;  also  from  a  belief  which  pre- 
vails with  many,  that  the  soul  is  no  more  than 
vapour  or  breath  which  a  man  expires,  and  that 
spirits  as  w^ell  as  angels  are  aerial  substances. 
So  long  as  men  had  no  better  understanding  of 
the  nature  of  souls,  spirits,  and  angels,  it  was 
not  possible  for  them  to  think  otherwise  of  the 


5 


last  judgment.  But  when  it  comes  to  be  un- 
derstood, that  man  is  equally  man  after  death, 
as  he  was  in  the  world,  with  this  difference 
alone,  that  he  is  then  clothed  with  a  spiritual 
body,  and  not  with  a  natural  one  as  before,  and 
that  the  spiritual  body  has  in  all  respects  the 
same  appearance  before  those  who  are  spiritual, 
as  the  natural  body  has  before  those  who  are 
natural;  then  it  may  also  be  understood,  that 
the  last  judgment  is  not  to  take  place  in  the 
natural  world,  but  in  the  spiritual  world  ;  for  in 
that  world  are  assembled  together  all  men  who 
have  ever  been  born,  and  are  deceased. 

4.  When  this  is  understood,  then  those  para- 
doxes may  be  dissipated  which  man  must  other- 
wise entertain  concerning  the  state  of  souls  after 
death,  concerning  their  re-union  with  putri6ed 
bodies,  concerning  the  destruction  of  the  created 
universe,  and  consequently  concerning  the  last 
judgment.  In  regard  to  the  state  of  souls  after 
death,  he  must  conceive  the  following  paradox- 
es, namely :  That  man  will  then  be  like  a  va- 
pour, or  like  wind,  or  like  aether,  or  like  some- 
thing floating  in  the  air,  or  not  settled  in  any- 
particular  place,  but  in  a  vague  undecided  some- 
where, which  they  call  Pu;  and  that  he  will 
see  nothing,  as  having  no  eyes;  hear  nothing,  as 
having  no  ears;  speak  nothing,  as  having  no 
mouth ;  and  thus  that  he  will  be  blind,  deaf,  and 
dumb,  and  continually  in  sad  and  painful  expect- 
i3 


6 


ation  of  recovering  those  functions  of  his  soul, 

from  which  all  the  pleasures  of  life  are  derived, 
at  the  day  of  the  last  judgment.  And  he  must 
further  conceive,  that  the  souls  of  all  deceased 
men,  from  the  creation  to  the  present  time,  are 
in  the  like  miserable  state ;  and  that  they  who 
had  lived  fifty  or  sixty  ages  ago,  in  like  manner 
are  still  floating  in  the  air,  or  remain  in  some 
undetermined  place  called  Pu,  waiting  for  the 
judgment :  not  to  mention  other  strange  and 
dismal  notions. 

5.  I  pass  over  many  other  paradoxes  of  a 
similar  nature,  which  he,  who  knows  not  that 
after  death  he  will  be  a  man  equally  as  before, 
must  entertain  concerning  the  destruction  of  the 
universe.  But  when  a  man  knows,  that  after 
death  he  is  not  a  mere  breath,  or  wind,  but  a 
spirit,  and  if  he  has  lived  well,  an  angel  in  hea- 
ven, and  that  spirits  and  angels  are  in  perfect 
human  forms,  then  he  can  think  from  some  de- 
gree of  understanding  concerning  the  state  of 
man  after  death,  and  concerning  the  last  judg- 
ment, and  no  longer  from  a  blind  faith,  which 
gives  birth  to  the  most  ridiculous  and  fantastical 
traditions.  He  may  then  also,  from  a  rational 
consideration  of  the  subject,  with  certainty  con- 
clude, that  the  last  judgment,  which  is  foretold 
in  the  Word,  is  not  to  take  place  in  the  natural 
world,  but  in  the  spiritual  world,  where  all  are 
gathered  together ;  and  further,  that  when  the 


7 


time  comes  for  this  last  judgment  to  take  place, 
it  will  be  revealed  to  mankind,  in  order  to  pre- 
serve and  confirm  their  belief  in  the  Word. 

6.  Lay  aside  the  idea  concerning  the  soul  as 
being  a  vapour  or  breath,  and  then  think  of  your 
own  state,  or  the  state  of  your  friends,  or  the 
state  of  your  children  after  death;  will  you  not 
then  think  that  you  will  live  as  a  man,  and  they 
in  like  manner?  And  as  it  is  impossible  there 
should  be  any  life,  properly  speaking,  without 
senses,  you  cannot  otherwise  conceive  than  that 
they  also  see,  hear,  and  speak.  Thus  also  they 
who  celebrate  funeral  rites,  in  their  discourses 
about  the  dead,  suppose  them  to  be  in  heaven 
among  the  angels,  clothed  in  white  garments, 
and  in  paradises.  Now  after  this  to  relapse 
into  the  idea,  that  the  soul  is  a  mere  vapour  or 
breath,  and  that  it  does  not  live  in  the  enjoyment 
of  any  sense  till  after  the  last  judgment,  is  this 
any  thing  short  of  insanity  ?  Why  then  do  men 
reason  in  themselves,  saying,  "What  and  where 
shall  I  be  in  the  mean  time?  Shall  1  be  flying 
about  in  the  air,  or  shall  I  remain  in  some  un- 
known place  ?  And  yet  the  preacher  has  taught, 
that  after  death  I  shall  go  among  the  blessed,  if  I 
have  believed  aright,  and  lived  well."  Believe 
therefore,  as  is  really  the  case,  that  you  will  be 
a  man  after  death  equally  as  before,  expecting 
only  the  difference  between  what  is  natural  and 
what  is  spiritual.  In  this  manner  all  think, 
i4 


8 


who  believe  an  external  life,  and  know  nothing 
of  the  hypothetical  tradition  respecting  the  soul. 

7.  From  what  has  been  already  advanced,  it 
may  appear  plain,  that  the  last  judgment  cannot 
take  place  in  the  natural  world,  but  in  the  spirit- 
ual world.  That  it  has  also  taken  place  in  that 
world,  maybe  seen  in  a  former  treatise  concern- 
ing the  Last  Judgment,  n.  45  to  72.  which 
was  written  from  ocular  testimony;  and  it  will 
still  further  appear  from  what  remains  to  be  said 
in  the  following  pages  concerning  the  judgment 
passed  on  the  Reformed.  He  who  attends, 
may  also  see  this  from  the  new  discoveries  and 
revelations  which  are  now  made  concerning 
heaven,  the  Word,  and  the  church.  What  man 
could  invent  such  things  of  himself? 


Oj  the  State  of  the  World  and  CJiurch  before  the 
Last  Judgment^  and  after  it. 

8.  That  the  last  judgment  has  taken  place 
in  the  spiritual  world,  may  appear  evident  from 
what  has  been  just  said  above ;  but  in  order  that 
some  idea  may  be  formed  of  the  state  of  the 
world  and  church  before  and  after  that  period, 
it  is  necessary  to  be  well  acquainted  with  the 
following  particulars:  I.  What  is  meant  by  the 
former  heaven  and  the  former  earth  which  pass- 


9 


ed  away,  Apoc.  xxi.  1.  II.  Who  and  of  what 
quality  they  were,  of  whom  tlie  former  heaven 
and  the  former  earth  consisted.  III.  That  be- 
fore the  last  judgment  was  performed  upon 
them,  the  communication  between  heaven  and 
the  world,  consequently  between  the  Lord  and 
the  church,  was  in  a  great  measure  intercepted. 
IV.  That  after  the  last  judgment  the  commu- 
nication was  restored.  V.  That  hence  it  is, 
that  after  the  last  judgment,  and  not  before, 
revelations  were  made  for  the  new  church. 
VI.  That  the  state  of  the  world  and  church, 
prior  to  the  last  judgment,  was  like  evening  and 
night,  but  after  it  like  morning  and  day. 

9.  I.  fVhat  is  meant  by  the  former  heaven  and 
the  former  earth  ivhich  passed  away,  mentioned 
in  the  Apocalypse,  chap.  xxi.  1.  By  the  form- 
er heaven  and  the  former  earth  there  mention- 
ed, is  not  meant  the  heaven  which  appears  be- 
fore the  eyes  of  men  in  the  world,  nor  the  earth 
which  they  inhabit j  neither  does  the  former 
heaven  signify  that  into  which  all  who  have 
hved  well,  ever  since  the  creation  of  the  world, 
are  admitted  :  but  by  the  former  heaven  and  the 
former  earth  are  meant  congregations  of  spirits, 
who  had  formed  to  themselves  imaginary  hea- 
vens between  heaven  and  hell :  and  as  all  spirits 
and  angels  dwell  upon  earths,  equally  as  well 
as  men,  hence  by  the  former  heaven  and  the 
former  earth  are  meant  those  imaginary  hea- 
i5 


10 


vens.    That  that  heaven  and  that  earth  have 

actually  passed  away,  I  know  for  a  certainty, 
having  been  an  eye-witness  thereto,  a  descrip- 
tion whereof  is  given  in  a  small  work  on  the 
Last  Judgment,  n.  45  to  72. 

10.  II.  Who  and  of  what  quality  they  were, 
of  whom  the  former  heaven  and  the  former  earth 
consisted,  has  been  described  in  the  little  work 
on  the  Last  Judgment;  but  as  on  a  proper 
knowledge  of  this  matter  depends  the  compre- 
hension of  what  follows,  we  shall  therefore  be 
a  htile  more  particular  on  this  head.  All  they 
w^ho  had  collected  themselves  together  under 
heaven,  and  had  in  various  places  formed  to 
themselves  the  delusive  appearance  of  heavens, 
which  they  also  called  heavens,  were  conjoined 
with  the  angels  of  the  lowest  heaven  as  to  exter- 
nals, but  not  as  to  internals  :  the  greater  part  of 
them  were  goats,  of  the  class  of  those  spoken  of 
in  Matthew,  chap.  xxv.  41  to  46;  who  indeed, 
when  in  the  world,  did  not  commit  evil  actions, 
for  they  hved  good  moral  lives ;  but  they  did 
not  do  good  works  from  a  principle  of  good, 
for  they  separated  faith  from  charity,  and  hence 
did  not  regard  evils  as  sins :  these,  in  consequence 
of  their  external  deportment  like  christians,  were 
conjoined  with  the  angels  of  the  lowest  heaven, 
who  are  similar  to  them  in  externals,  but  not 
in  internals,  for  they  are  the  sheep,  and  are 
in  faith,  but  in  that  faith  wliich  is  of  charity. 


11 


On  account  of  this  conjunction,  they  could  not 
but  be  tolerated ;  for  had  they  been  separated 
before  the  last  judgment,  the  consequences 
would  have  been  fatal  to  those  in  the  lowest 
heaven,  who  in  that  case  would  also  have  been 
involved  with  them  in  one  common  destruction. 
This  is  what  the  Lord  foretold  in  Matthew; 
"Jesus  spake  a  parable;  the  kingdom  of  the 
heavens  is  like  unto  a  man  who  sowed  good  seed 
in  his  field :  but  while  men  slept,  his  enemy 
came,  and  sowed  tares,  and  went  away :  when 
the  blade  was  sprung  up,  and  brought  forth  fruit, 
then  appeared  the  tares  also :  so  the  servants  of 
the  householder  came,  and  said  unto  him.  Sir, 
didst  not  thou  sow  good  seed  in  thy  field?  Wilt 
thou  then  that  we  go  and  gather  them  up  ?  But 
he  said.  Nay,  lest,  while  ye  gather  up  the  tares, 
ye  root  up  also  the  wheat  with  them :  let  both 
grow  together  until  the  harvest ;  and  in  the  time 
of  harvest  I  will  say  to  the  reapers,  Gather  ye 
together  first  the  tares,  and  bind  them  in  bun- 
dles to  burn  them ;  but  gather  the  wheat  into 
my  barn.  He  who  hath  sow^n  the  good  seed, 
is  the  Son  of  Man ;  the  field  is  the  world ;  the 
seed  are  the  children  of  the  kingdom;  the  tares 
are  the  children  of  the  evil  one;  the  harvest  is 
the  consummation  of  the  age:  as  therefore  the 
tares  are  gathered  together,  and  burned,  so  shall 
it  be  in  the  consummation  of  the  age,"  xiii  24 
to  30,  37  to  40 ;  the  consummation  of  the  age 


12 


is  the  last  time  of  the  church;  the  tares  are 
they  wlio  are  inwardly  evil ;  the  wheat  are  they 
who  are  inwardly  good  ;  the  gathering  them 
together  in  bundles  to  burn,  is  the  last  judgment 
upon  them;  the  fatal  consequence  that  would 
attend  the  good,  in  case  a  separation  were  to 
take  place  before  the  last  judgment,  is  under- 
stood by  these  words,  lest  in  gathering  up  the 
tares  ye  root  up  also  the  wheat  with  them,  let 
them  both  grow  together  until  the  harvest. 

11.  III.  That  before  the  last  judgment  was 
performed  upon  them,  the  communication  between 
heaven  and  the  world,  consequently  between  the 
Lord  and  the  church,  was  in  a  great  measure  in- 
tercepted. Man  receives  all  his  illumination 
from  the  Lord  through  heaven,  and  this  enters 
by  an  internal  way ;  but  so  long  as  there  were 
congregations  of  such  spirits  between  heaven 
and  the  world,  or  between  the  Lord  and  the 
church,  man  could  not  be  illuminated ;  it  was 
as  when  a  sun-beam  is  intercepted  by  a  black 
intervening  cloud,  or  as  when  the  sun  suffers 
an  eclipse  by  the  interposition  of  the  moon,  and 
its  light  is  intercepted  :  wherefore  in  case  any 
thing  had  been  revealed  by  the  Lord,  at  that 
time,  it  would  either  not  have  been  understood, 
or  being  understood  it  would  not  have  been  re- 
ceived, or  if  it  had  been  received  it  would  nev- 
theless  have  been  afterwards  extinguished  and 
destroyed.    Now  as  all  those  intervening  con- 


13 


gregalions  were  dissipated  by  the  last  judgment, 
it  is  evident,  IV.  That  the  communication  he- 
tween  heaven  and  the  world,  orbetweenthe  Lord 
and  the  church,  is  restored. 

12.  V.  That  hence  it  is,  that  after  the  last 
judgment  is  accomplished,  and  not  before,  reve- 
lations were  made  for  the  new  church;  for  as 
by  the  last  judgment  the  communication  has 
been  restored,  man  can  be  illuminated  and  re- 
formed, that  is,  he  can  understand  the  divine 
truth  of  the  Word,  receive  it  when  understood, 
and  retain  it  when  received,  seeing  that 
the  obstacles  which  interposed  are  removed. 
Hence  it  is  that  John,  after  the  former  heaven 
and  the  former  earth  were  passed  away,  said 
that  he  "  saw  a  new  heaven  and  a  new  earth, 
and  then  the  holy  city  Jerusalem  descending 
from  God  out  of  heaven,  prepared  as  a  bride 
before  her  husband  ;  and  he  heard  him  that 
sat  upon  the  throne  say,  Behold,  I  make  all 
things  new,"  Apoc.  xxi.  1,  2,  5.  That  by 
Jerusalem  is  meant  the  church,  may  be  seen 
in  the  Doctrine  concerning  the  Lord,  n. 
62  to  64  :  see  also  n.  65  of  the  same  Treatise, 
for  a  general  view  of  the  new  things  now  re- 
vealed. 

13.  VI.  That  the  state  of  the  world  and 
church  prior  to  the  last  juds^ment  was  like  eve- 
ning and  night,  but  after  it  like  morning  and 
day.    When  the  light  of  truth  does  not  appear, 


14 


and  truth  is  not  received,  the  state  of  the 
church  in  the  world  is  Hke  evening  and  niglit ; 
that  such  was  its  state  before  the  last  judg- 
ment, may  appear  from  what  has  been  said 
above,  n.  11  :  but  when  the  light  of  truth  ap- 
pears, and  truth  is  received,  the  state  of  the 
church  in  the  world  is  like  morning  and  day. 
Hence  it  is  that  these  two  states  of  the  church 
are  called  in  the  Word  evening  and  morning, 
also  night  and  day;  as  in  the  following  pas- 
sages, "  The  holy  one  said  unto  me.  Until  the 
evening  the  morning  two  thousand  three  hun- 
dred ;  then  the  holy  thing  shall  be  justified," 
Dan.  viii.  14.  "The  vision  of  the  evening 
and  the  morning  is  truth,"  Dan.  viii.  26. 
"  There  shall  be  one  day,  which  is  known  to 
Jehovah,  neither  day  nor  night,  for  about  the 
time  of  evening  there  shall  be  light,"  Zech. 
xiv.  7.  "  One  crying  unto  me  out  of  Seir, 
Watchman,  what  of  the  night  ?  the  watchman 
said.  The  morning  cometh,  and  also  the  night," 
Isaiah  xxi.  11,  12.  Jesus  speaking  concern- 
ing the  last  time  of  the  church,  saith,  "Watch, 
for  ye  know  not  when  the  Lord  of  the  house 
will  come,  whether  at  evening,  at  midnight,  at 
cock-crowing,  or  in  the  morning,"  Mark  xiii, 
35.  Jesus  said,  1  must  work  while  it  is  day, 
the  night  cometh  when  no  man  can  work," 
John  ix.  1  ;  and  elsewhere,  as  in  Isaiah  xvii. 
14.  Jer.  vi.  4,  5.  Psalm  xxx.  6.  Psalm  Ixv. 


15 


9.  Psalm  xc.  6.  Inasmuch  as  by  evening 
and  night  such  things  are  signified,  therefore 
the  Lord,  in  order  that  he  might  fulfil  the 
Word,  was  also  buried  in  the  evening,  and 
afterwards  rose  in  the  morning. 


Concerning  the  Last  Judgment  on  the  Reformed. 

14.  In  a  former  Treatise  concerning  the 
Last  Judgment,  the  judgment  on  those  who 
are  meant  by  Babylon  was  treated  of;  some- 
thing was  also  said  concerning  the  judgment 
on  the  Mahometans,  and  on  the  Gentiles;  but 
nothing  concerning  the  judgment  on  the  Re- 
formed ;  it  was  only  observed,  that  the  Re- 
formed are  in  the  middle,  disposed  according 
to  their  countries,  and  that  round  about  them 
are  the  Papists,  next  to  them  the  Mahome- 
tans, and  in  the  outer  circumference  the  Gen- 
tiles, and  people  of  various  religions.  The 
reason  why  the  Reformed  constituted  the 
midst  or  the  centre,  was,  because  the  Word  is 
read  by  them,  and  the  Lord  worshipped  ; 
hence  they  enjoy  the  greatest  hght :  and 
spiritual  light,  which  proceeds  from  the  Lord 
as  a  sun,  whose  essence  is  divine  love,  ex- 
tends itself  on  every  side,  and  illuminates 
even  those  who  are  in  the  extreme  circumfe- 


16 


rence,  enabling  them  to  understand  truths  ac- 
cording to  their  capacities  of  reception,  as 
determined  by  their  respective  religions.  For 
spiritual  light  in  its  essence  is  divine  wisdom, 
and  enters  into  man's  understanding,  in  pro- 
portion as  from  the  knowledges  previously 
imbibed,  he  is  in  the  faculty  of  perceiving  it  ; 
nor  does  this  light  pass  through  space  like  the 
light  of  the  world,  but  through  the  affections 
and  perceptions  of  truth,  consequently  in  an 
instant  to  the  uhimate  limits  of  the  heavens. 
From  these  affections  and  perceptions  of  truth 
arise  the  appearances  of  spaces  in  the  spiritual 
world.  On  which  subject  more  may  be  seen 
in  the  Doctrine  concerning  the  Sacred 
Scripture,  n.  104  to  113. 

15.  But  in  treating  of  the  last  judgment  on 
the  Reformed,  we  shall  observe  the  following 
order  :  I.  On  what  description  of  persons 
among  the  Reformed  the  last  judgment  was 
executed.  II.  Of  the  signs  and  visitations 
preceding  the  last  judgment.  III.  In  what 
manner  the  universal  judgment  was  accom- 
phshed.    IV.  Of  the  salvation  of  the  sheep. 

16.  I.  On  what  description  of  persons 
among  the  Reformed  the  last  judgment  ivas 
executed.  The  last  judgment  was  executed 
upon  none  others  of  the  Reformed,  than  upon 
those,  who  in  the  world  had  professed  to  be- 
lieve in  God,  had  read  the  Word,  heard  ser- 


17 


mons,  went  to  the  holy  supper,  and  had  not 
neglected  the  ordinances  of  the  church ;  and 
yet  at  the  same  time  had  thought  lightly  of 
adulteries,  various  kinds  of  theft,  lying,  re- 
venge, hatred,  and  the  like  ;  these,  although 
they  professed  God,  yet  made  no  account  of 
sinning  against  him  ;  they  read  the  Word,  yet 
obeyed  not  the  precepts  of  life  therein ;  they 
heard  sermons,  yet  paid  no  attention  to  them  ; 
they  went  to  the  sacrament  of  the  supper,  yet 
did  not  abstain  from  the  evils  of  their  past 
hfe ;  and  they  neglected  not  the  outward  so- 
lemnities of  worship,  yet  never  amended  their 
life  ;  thus  in  their  externals  they  put  on  the 
appearance  of  religion,  but  in  their  internals 
they  were  totally  destitute  of  it.  These  are 
the  persons  who  are  meant  by  the  Dragon  in 
the  Apocalypse,  chap.  xii.  of  whom  it  is  there 
said,  that  he  was  seen  in  heaven,  that  he 
fought  with  Michael  in  heaven,  and  that  he 
drew  down  the  third  part  of  the  stars  from 
heaven  ;  which  things  are  said,  because  such 
persons  by  a  profession  of  God,  by  reading 
the  Word,  and  by  external  worship,  had  com- 
munication with  heaven.  The  same  are  also 
meant  by  the  he-goats  in  Matthew,  chap.  xxiv. 
to  whom  it  is  not  said  that  they  had  done  evils, 
but  that  they  had  omitted  to  do  good  ;  and 
all  such  omit  doing  good,  which  is  really 
good,  because  they  do  not  abstain  from  evils 


18 


as  sins ;  and  although  they  do  not  commit 
evils,  still  they  repute  them  lawful,  and  thus 
commit  them  in  spirit,  and  also  in  body  when 
opportunity  offers. 

17.  Upon  all  such  of  the  Reformed  was 
the  last  judgment  executed,  but  not  upon  such 
as  did  not  believe  in  God,  despised  the  Word, 
and  in  heart  rejected  the  holy  things  of  the 
church ;  for  all  these,  when  they  passed  out 
of  the  natural  world  into  the  spiritual  world, 
were  cast  into  hell. 

18.  All  who  had  lived  as  christians  in  their 
externals,  and  made  no  account  of  a  christian 
life,  were  externally  united  with  the  heavens, 
but  internally  with  the  hells ;  and  as  they 
could  not  be  suddenly  torn  from  their  con- 
junction with  heaven,  they  were  detained  in 
the  world  of  spirits,  which  is  in  the  middle 
between  heaven  and  hell,  and  it  was  permit- 
ted them  to  form  societies,  and  live  together 
as  in  the  world,  and  there  by  arts  unknown  in 
the  wor\d  to  make  splendid  representations, 
and  thereby  to  persuade  themselves  and  others 
that  they  were  in  heaven  ;  wherefore  from 
that  external  appearance  they  called  their 
societies  heavens.  Those  heavens  and  those 
earths,  which  they  inhabited,  are  meant  by 
the  former  heaven  and  former  earth  which 
passed  away,  Apoc.  xxi.  1. 

19.  During  the  time  they  remained  there, 


19 


the  interiors  of  their  minds  were  closed,  and 
the  exteriors  opened  ;  so  that  their  evils,  by 
which  they  were  united  with  the  hells,  did  not 
appear  ;  but  when  the  last  judgment  began  to 
take  place,  their  interiors  were  opened,  and 
then  they  appeared  to  every  one  according  to 
their  real  quahty  ;  and  inasmuch  as  they  then 
acted  in  unity  with  the  hells,  they  could  no 
longer  counterfeit  the  christian  life,  but  rushed 
with  delight  into  evils  and  enormities  of  every 
kind,  and  were  turned  into  devils,  and  also 
appeared  as  such,  some  black,  some  fiery,  and 
some  livid  like  dead  bodies ;  they  who  had 
been  in  the  pride  of  self-intelligence,  appeared 
black  ;  they  who  had  been  in  the  furious  love 
of  ruling  over  all,  appeared  fiery  ;  and  they 
who  had  lived  in  the  neglect  and  contempt  of 
truth,  appeared  livid  like  dead  bodies.  Thus 
were  the  scenes  of  those  theatres  changed. 

20.  The  Reformed  in  the  world  of  spirits, 
which  is  in  the  middle  between  heaven  and 
hell,  constitute  the  inmost  part  thereof,  or 
centre,  and  are  there  arranged  according  to 
their  respective  countries  :  in  that  central  part 
the  English  occupy  the  middle  ;  towards  the 
south  and  east  are  the  Hollanders  ;  the  Ger- 
mans towards  the  north  ;  the  Swedes  towards 
the  west  and  north  ;  and  the  Danes  towards 
the  west :  but  in  that  central  part  are  no 
others  than  such  as  have  lived  a  hfe  of  charity 

K 


20 


and  its  faith.  There  are  many  societies  of 
them  there.  Surrounding  them  are  those  of 
the  Reformed,  who  have  not  led  a  hfe  of 
faith  and  charity  :  these  are  they  who  formed 
to  themseh'es  the  resemblance  of  heavens. 
But  the  arrangement  of  all  in  heaven,  and  also 
in  hell,  is  different.  The  reason  why  the  Re- 
formed occupy  the  centre  in  the  world  of 
spirits,  is  because  they  read  the  Word,  and 
worship  the  Lord  ;  hence  the  light  is  greatest 
where  they  are,  and  is  propagated  thence,  as 
from  the  centre,  to  every  part  of  the  circum- 
ference, and  enlightens :  for  the  light  in  which 
spirits  and  angels  are,  proceeds  from  the  Lord 
as  a  sun,  which  sun  in  its  essence  is  Divine 
love,  and  the  light  thence  proceeding  is  in  its 
essence  Divine  wisdom:  from  this  origin  is 
derived  every  thing  spiritual  in  that  world. 
Concerning  the  Lord  as  a  sun  in  the  spiritual 
world,  and  concerning  the  light  and  heat 
therefrom,  see  the  Treatise  on  Heaven  and 
Hell,  n.  116  to  140. 

21.  The  arrangement  of  every  society  in 
that  world  is  according  to  the  diversities  of 
love  ;  the  reason  of  which  is,  because  love  is 
the  life  of  man,  and  the  Lord,  who  is  essential 
Divine  love,  disposes  them  according  to  their 
receptions  thereof;  and  the  diversities  of  loves 
are  innumerable,  which  no  one  knows  but  the 
Lord  alone.    He  so  conjoins  the  societies, 


21 


that  they  all  together  seem  to  be  actuated  but 
by  one  single  life  of  one  single  man  ;  the 
heavenly  societies  by  one  life  of  celestial  and 
spiritual  love,  and  the  hellish  societies  by  one 
life  of  diabolical  and  infernal  love ;  the  heav- 
ens and  the  hells  he  conjoins  by  oppositions. 
Such  beiilg  the  disposition  and  arrangement  of 
all  things  in  the  spiritual  world,  therefore  every 
man  after  death  goes  to  the  society  of  his  own 
love,  nor  can  he  go  to  any  other,  for  his  love 
opposes  it.  Hence  it  is,  that  they  who  are  in 
spiritual  love,  are  in  heaven,  but  they  who  are 
only  in  natural  love,  are  in  hell :  spiritual  love 
is  implanted  solely  by  a  life  of  charhy,  and 
natural  love  remains  natural,  if  a  life  of  charity 
be  omitted ;  and  natural  love,  if  it  be  not  sub- 
ject to  spiritual  love,  is  in  opposition  thereto. 

22.  From  what  has  been  said  it  may  plainly 
appear,  on  what  description  of  persons  among 
the  reformed  the  judgment  was  performed, 
viz.  that  it  was  not  upon  those  who  were  in 
the  centre,  but  upon  those  who  were  in  the 
circumference ;  who,  as  before  observed,  by 
reason  of  their  external  morality  appeared 
outwardly  as  christians,  but  being  inwardly 
destitute  of  all  spiritual  hfe,  were  not  such  in 
reality. 

23.  II.  Of  the  signs  and  visitations  pre- 
ceding the  last  judgment.  There  was  seen 
over  them,  who  had  formed  to  themselves  im- 

k2 


22 


aginary  heavens,  the  likeness  of  a  storm  or 
tempest,  which  appearance  was  occasioned 
by  the  presence  of  the  Lord  in  the  angelic 
heavens  above  them,  chiefly  by  his  presence 
in  the  lowest  heaven,  lest  any  of  the  spirits  in 
that  heaven  should,  by  reason  of  their  con- 
junction with  them,  be  removed,  and  perish 
at  the  same  time.  The  superior  heavens 
were  also  brought  down  nearer  to  them, 
whereby  the  interiors  of  those,  upon  whom 
the  judgment  was  about  to  be  performed, 
were  laid  open  :  hereupon  they  no  longer  ap- 
peared like  moral  christians,  as  before,  but 
Hke  demons,  raging  and  disputing  among 
themselves  about  God,  about  the  Lord,  the 
Word,  faith,  and  about  the  church  ;  and  in- 
asmuch as  their  concupiscences  towards  evils 
were  then  also  let  loose,  they  rejected  all 
those  subjects  with  contempt  and  ridicule,  and 
rushed  into  every  kind  of  enormity.  Thus 
the  state  of  those  heavenly  inhabitants  was 
changed.  Then  also  all  their  splendid  appear- 
ances, which  they  had  formed  to  themselves 
by  arts  unknown  in  the  world,  vanished  away, 
their  places  were  turned  into  vile  huts,  their 
gardens  into  pools,  their  temples  into  rub- 
bish, and  the  very  hills  on  which  they  dwelt, 
into  craggy  rocks,  and  other  things  of  a  like 
nature,  corresponding  with  their  abandoned 
dispositions  and  lusts.    For  all  the  visible 


23 


things  of  the  spiritual  world  are  corresponden- 
ces of  the  affections  in  spirits  and  angels. 
These  were  the  signs  of  the  approaching  judg- 
ment. 

24.  In  proportion  as  the  disclosure  of  their 
interiors  increased,  so  the  order  among  the  in- 
habitants was  changed  and  inverted  ;  they  who 
were  most  powerful  in  reasonings  against  the 
holy  things  of  the  church,  rushed  into  the  mid- 
dle, and  usurped  dominion  over  others;  but  the 
rest,  who  were  less  powerful  in  reasonings,  with- 
drew to  the  sides  round  about,  and  acknow- 
ledged those  who  were  in  the  centre  as  their 
tutor-angels :  thus  they  formed  themselves  into 
an  image  of  hell. 

25.  About  the  time  of  these  changes  of  their 
state,  various  concussions  of  their  dwellings, 
and  of  the  ground  round  about  them,  took  place, 
which  were  succeeded  by  earthquakes,  terrible 
according  to  the  depravity  of  their  minds:  here 
and  there  also  apertures  were  made  towards 
the  hells  which  were  under  them,  and  thus  a 
communication  was  opened  with  them ;  then 
were  seen  exhalations  ascending  hke  smoke 
mingled  with  sparks  of  fire.  These  also  were 
the  signs  which  preceded,  and  are  signified  by 
the  Lord's  words  in  the  gospel,  when  speaking 
of  the  consummation  of  the  age,  and  at  the  same 
time  of  the  last  judgment:  "Nation  shall  be 
stirred  up  against  nation;  there  shall  be  great 

k3 


24 


earthquakes  in  divers  places;  also  great  and 
terrible  signs  from  heaven;  and  there  shall  be 
distress  of  nations,  the  sea  and  the  salt  water 
roaring." 

26.  Visitations  were  also  made  by  the 
angels;  for  before  any  ill-formed  society  per- 
ishes, visitation  always  precedes.  The  angels 
exhorted  them  to  desist,  and  in  case  they  re- 
fused, denounced  their  destruction.  At  the 
same  time  also  they  explored  whether  there 
were  any  good  spirits  intermixed  with  them, 
and  if  they  found  any  such,  they  separated 
them.  But  the  multitude,  instigated  by  their 
leaders,  insulted  the  angels,  and  rushed  forth 
with  intent  to  drag  them  to  their  public  place 
of  meeting,  and  there  to  treat  them  in  a  wick- 
ed manner;  just  as  was  the  case  in  Sodom. 
The  greater  part  of  them  were  such  as  had  sep- 
arated faith  from  charity ;  there  were  also  some, 
who  professed  charity,  and  nevertheless  hved 
scandalous  lives. 

27.  III.  In  what  manner  the  universal  judg- 
ment was  accomplished .  When  it  was  found, 
that  the  visitations  and  signs,  forewarning  them 
of  an  approaching  judgment,  had  no  effect  in 
restraining  them  from  their  wicked  practices, 
and  also  from  their  seditious  plots  against  those 
who  acknowledged  the  Lord  as  the  God  of 
heaven  and  earth,  held  the  sanctity  of  the  Word, 
and  led  a  life  of  charity,  then  the  last  judgment 


25 


came  suddenly  upon  them,  and  was  performed 
as  follows. 

28.  The  Lord  was  seen  in  a  white  cloud  widi 
angels,  and  there  was  heard  a  sound  from 
thence  as  of  trumpets ;  which  was  a  sign  repre- 
sentative of  the  protection  of  the  angels  of  hea- 
ven by  the  Lord,  and  of  the  gathering  together 
of  the  good  from  every  quarter;  for  the  Lord 
does  not  bring  destruction  on  any  one,  but  only 
defends  his  own,  and  withdraws  them  from 
communication  with  the  wicked ;  whereupon 
the  wicked  enter  into  their  concupiscences, 
and  in  consequence  thereof  rush  into  enormi- 
ties of  every  kind.  Then  all  they  who  were 
about  to  perish,  were  seen  together  in  the  form 
of  a  great  dragon  with  its  tail  extended  in  a 
curve,  and  elevated  towards  heaven,  and  in  its 
elevation  turning  itself  different  ways,  as  though 
it  would  destroy  heaven,  and  draw  it  down; 
but  the  attempt  was  fruidess  and  vain,  for  its 
tail  was  cast  down,  and  the  dragon  itself, 
which  then  also  appeared  elevated,  sunk  be- 
neath. It  was  given  me  to  see  this  represent- 
ation, that  I  might  know  and  make  known  who 
are  meant  by  the  dragon  in  the  Apocalypse; 
namely,  that  by  the  dragon  are  meant  all  those 
who  read  the  Word,  hear  sermons,  and  fre- 
quent the  ordinances  of  the  church,  but  make 
no  account  of  the  concupiscences  of  evil,  in 
which  they  take  delight,  and  inwardly  medi- 
k4 


26 


tate  on  thefts  and  frauds,  adulteries  and  obsce- 
nities, hatred  and  revenge,  lying  and  blasphemy  j 
thus  hving  in  spirit  the  life  of  devils,  though 
outwardly  in  the  body  they  have  the  appearance 
of  angels :  such  were  the  persons  who  composed 
the  dragon  itself:  but  they  who  formed  the  tail, 
were  such  as  in  the  world  had  Uved  in  faith  se- 
parate  from  charity,  and  who  were  hke  the  for- 
mer as  to  their  thoughts  and  intentions. 

29.  I  then  saw  the  rocks  on  which  they  were, 
some  sinking  down  below;  some  removed  to  a 
great  distance ;  some  opening  in  the  middle,  and 
letting  down  through  the  apertures  those  who 
were  upon  them;  and  others  overwhelmed  as 
with  a  deluge  ;  I  also  saw  many  people,  accord^ 
ing  to  the  genera  and  species  of  evil,  collected 
together  into  companies,  like  bundles,  and  cast 
here  and  there  into  whirlpools,  bogs,  lakes,  and 
deserts,  which  were  so  many  hells.  The  resty 
who  were  not  upon  rocks,  but  dispersed  here 
and  there,  and  yet  in  similar  evils,  fled  with 
terror  and  astonishment  to  the  Papists,  Mahom- 
etans, and  Gentiles,  and  made  profession  of  their 
religion ;  this  they  could  do  without  any  unea- 
siness of  mind,  because  they  had  no  rehgion  at 
all ;  but  lest  they  should  likewise  seduce  them, 
they  were  driven  away,  and  thrust  down  to  their 
companions  in  the  hells.  This  is  a  genera]  de- 
scription of  their  destruction ;  the  particulars, 
which  I  saw,  are  too  numerous  to  admit  of  be- 
ing described  here. 


21 


30.  rV".  Of  the  salvation  of  the  sheep.  After 
the  last  judgment  was  accomplished,  then  there 
was  joy  in  heaven,  and  there  was  also  hght  in 
the  world  of  spirits,  such  as  was  not  before. 
The  joy  that  took  place  in  heaven,  after  the  dra- 
gon was  cast  down,  is  described  in  the  Apoca- 
lypse, chap.  xii.  10,  11,  12  :  and  there  was  hght 
in  the  world  of  spirits,  because  those  infernal 
societies  were  removed,  which  were  hke  inter- 
posing clouds  that  darken  the  earth :  a  similar 
Hght  then  also  arose  upon  men  in  the  world, 
from  which  they  enjoy  new  illumination. 

31.  Then  I  saw  angehc  spirits  ascending  in 
great  numbers  from  beneath,  and  taken  up  into 
heaven;  these  were  the  sheep,  who  had  been 
there  reserved  and  guarded  by  the  Lord  for 
ages  back,  lest  they  should  come  into  the  ma- 
lignant sphere,  which  exhaled  from  the  spirits 
of  the  dragon,  and  which  would  have  suffocated 
their  charity.  These  are  they  who  are  meant 
in  the  Word  by  those  who  came  forth  from  their 
sepulchres,  and  by  the  souls  of  them  that  were 
slain  for  the  testimony  of  Jesus,  who  had  watch- 
ed ;  and  by  those  who  were  of  the  first  resur- 
rection. 


k5 


A 

COIVTIIVUATIOIV 

CONCERNING 

THE  SPIRITUAL  WORLD. 


Of  the  Spiritual  World. 

32.  The  spiritual  world  has  been  treated  of 
in  a  particular  work  on  Heaven  and  Hell, 
wherein  many  things  appertaining  to  that  world 
are  described;  and  as  every  man  after  death 
comes  into  that  world,  a  description  of  his  state 
there  is  also  given  in  the  same  work.  Who 
does  not  know,  that  man  continues  to  live  after 
death,  seeing  that  he  is  born  a  man,  and  cre- 
ated after  the  image  of  God,  and  that  the  Lord 
has  so  taught  in  his  Word?  But  the  true  na- 
ture of  his  future  life  has  hitherto  been  un- 
known; it  has  been  supposed  that  he  will  then 
be  a  soul,  of  which  no  other  idea  is  entertained, 
than  that  of  air  or  ether,  in  which  will  reside 
something  of  a  thinking  principle,  without  sight 
hke  that  of  the  eye,  without  hearing  like  that 
of  the  ear,  and  without  speech  hke  that  of  the 


29 


mouth;  when  nevertheless  after  death  man  is 
equally  a  man  as  before,  so  much  so,  that  he 
does  not  know  but  what  he  is  still  in  the  former 
world ;  for  he  sees,  hears,  and  speaks,  as  in  the 
former  world ;  he  walks,  runs,  and  sits,  as  in 
the  former  world  ;  he  eats  and  drinks  as  in  the 
former  world;  he  sleeps  and  wakes  as  in  the 
former  world ;  he  enjoys  the  conjugal  dehght 
as  in  the  former  world ;  in  a  word,  he  is  a  man 
in  every  respect,  both  as  to  generals  and  par- 
ticulars :  from  all  which  it  plainly  appears,  that 
death  is  only  a  continuation  of  life,  and  that  it 
is  merely  a  passage  from  one  wwld  to  another. 

33.  There  are  many  causes  why  man  has 
been  ignorant  of  this  his  state  after  death, 
among  which  this  also  is  one,  viz.  that  he  could 
not  be  enlightened,  so  little  faith  had  he  in  the 
immortality  of  the  soul;  as  may  appear  evident 
from  the  case  of  many,  even  of  the  learned, 
who  believe  themselves  to  be  like  the  beasts, 
with  only  this  degree  of  perfection  above  them, 
that  they  are  endued  with  the  faculty  of  speech ; 
and  therefore  in  their  hearts  they  deny  that 
there  is  any  hfe  after  death,  although  with  their 
mouths  they  confess  it.  In  consequence  of 
thus  thinking,  they  are  become  so  sensual,  that 
they  cannot  beheve  that  man  is  a  man  after 
death,  because  they  do  not  see  him  with  their 
eyes ;  for,  say  they,  how  can  the  soul  exist  in 
such  a  manner?    But  the  case  is  otherwise 


30 


with  those  who  believe  they  shall  live  after 
(leaih;  such  think  inwardly  within  themselves, 
that  they  shall  go  to  heaven,  enjoy  delights 
with  the  angels,  see  heavenly  paradises,  and 
stand  before  the  Lord  in  white  garments,  and 
the  like:  this  is  their  interior  thought ;  their  ex- 
terior thought  maybe  different,  when  they  think 
about  the  soul  from  the  hypothesis  of  the 
learned. 

34.  That  man  after  death  is  equally  a  man 
as  before,  although  not  visible  to  the  bodily 
eye,  may  appear  evident  from  the  angels  seen 
by  Abraham,  Gideon,  Daniel,  and  others  of  the 
prophets;  from  the  angels  seen  in  the  Lord's 
sepulchre,  and  many  times  after  that  by  John 
in  the  Apocalypse ;  but  principally  from  the 
Lord  himself,  who  shewed  to  his  disciples  that 
he  was  a  man,  by  permitting  them  to  touch 
him,  and  by  eating  with  them;  and  neverthe- 
less he  became  invisible  to  their  sight.  They 
saw  him  in  consequence  of  their  spiritual  eyes 
being  open;  for  when  these  are  opened,  the 
things  which  are  in  the  spiritual  world  appear 
as  clearly  and  distinctly,  as  the  things  which 
are  in  the  natural  world. 

35.  As  it  has  pleased  the  Lord  to  open  the 
eyes  of  my  spirit,  and  to  keep  them  open  now 
for  the  space  of  nineteen  years,  it  has  been 
given  me  to  see  things  which  are  in  the  spirit- 
ual world,  and  also  to  describe  them.    I  can 


31 


with  the  utmost  confidence  afiirm,  that  they 
are  not  visions,  but  things  seen  in  the  most 
perfect  state  of  wakefulness. 

36.  The  difference  between  a  man  in  the 
natural  world,  and  a  man  in  the  spiritual  world, 
is  this,  viz.  that  the  latter  is  clothed  with  a 
spiritual  body,  but  the  former  with  a  natural 
body ;  and  a  spiritual  man  sees  a  spiritual  man 
as  clearly  as  a  natural  man  sees  a  natural  man; 
but  a  natural  man  cannot  see  a  spiritual  man, 
nor  can  a  spiritual  man  see  a  natural  man,  by 
reason  of  the  difference  between  what  is  na- 
tural, and  what  is  spiritual;  the  nature  whereof 
may  be  described,  but  not  in  a  few  words. 

37.  From  what  I  have  seen  for  so  many 
years,  I  am  enabled  to  relate  what  follows; 
namely,  that  in  the  spiritual  world  there  are 
earths,  as  well  as  in  the  natural  world ;  that 
there  are  hills  and  mountains,  plains  and  val- 
lies;  likewise  fountains  and  rivers,  lakes  and 
seas;  that  there  are  paradises  and  gardens, 
groves  and  woods ;  that  there  are  palaces  and 
houses;  likewise  writings  and  books;  that  there 
are  professions  and  trades ;  and  that  there  are 
precious  stones,  gold,  and  silver :  In  a  word, 
that  every  thing  which  exists  in  the  natural 
w^orld,  both  in  general  and  particular,  is  also 
to  be  found  in  the  spiritual  world  ;  but  in  an 
infinitely  more  perfect  state  in  the  heavens. 

38.  The  difference  however  in  general  con- 


32 


sists  in  this,  that  all  things  in  the  spiritual 
world  are  from  a  spiritual  origin,  and  hence 
as  to  their  essence  are  spiritual,  being  from 
the  sun  of  that  world,  which  is  pure  love  ;  and 
that  all  things  in  the  natural  world  are  from  a 
natural  origin,  and  hence  as  to  their  essence 
are  natural,  being  from  the  sun  of  the  natural 
world,  which  is  pure  fire.  Hence  it  is,  that 
the  spiritual  man  must  be  nourished  with  food 
from  a  spiritual  origin,  just  as  the  natural  man 
is  nourished  with  food  from  a  natural  origin. 
More  on  this  subject  may  be  seen  in  the 
Treatise  on  Heaven  and  Hell. 


Oj  the  English  in  the  Spiritual  World. 

39.  There  are  two  states  of  thought  in 
man,  external  and  internal ;  man  in  the  exter- 
nal state  is  in  the  natural  world,  and  in  the 
internal  state  is  in  the  spiritual  world  :  these 
two  states  of  thought  are  united,  and  make 
one  with  the  good,  but  not  with  the  wicked. 
Man's  true  nature  and  quality,  as  to  his  inter- 
nal state,  is  seldom  discoverable  in  the  natural 
world,  because  from  his  infancy  he  has  been 
desirous  of  being  moral,  and  learnt  to  put  on 
the  appearance  thereof;  but  in  the  spiritual 
world  his  nature  and  quality  plainly  appears ; 
the  spiritual  light  discovers  this,  for  man  is 


33 


then  a  spirit,  and  the  spirit  is  the  internal  man. 
Now  whereas  I  have  been  permitted  to  be  in 
■that  hght,  and  thereby  to  discern  the  nature 
and  quahty  of  the  internal  man  in  people  of 
different  countries  and  kingdoms,  and  this 
from  an  intercourse  of  many  years  with  angels 
and  spirits,  it  behoves  me,  by  reason  of  the 
importance  of  the  subject,  to  make  know^n 
what  1  have  seen.  I  shall  here  relate  only  a 
few  particulars  concerning  the  noble  English 
nation. 

40.  The  better  sort  amongst  the  English 
are  in  the  centre  of  all  christians,  see  above, 
n.  20  ;  the  reason  of  which  is,  because  they 
possess  interior  intellectual  light.  This  is  not 
apparent  to  any  one  in  the  natural  world,  but 
in  the  spiritual  world  it  is  very  observable. 
They  derive  this  light  from  the  hberty  which 
they  enjoy  of  thinking,  and  thence  of  speak- 
ing and  writing ;  whereas  with  others,  who  do 
not  enjoy  so  great  a  degree  of  liberty,  intel- 
lectual light  is  obscured,  for  want  of  the  op- 
portunity of  manifesting  hself.  That  hght, 
however,  is  not  active  of  itself,  but  is  render- 
ed active  by  others,  particularly  by  men  of 
note  and  authority  among  them.  As  soon  as 
these  deliver  their  sentiments,  or  when  any 
thing  is  read  which  is  approved  of  by  them, 
then  the  light  shines,  and  seldom  before.  For 
this  reason  the  English  in  the  spiritual  world 


34 


have  moderators  set  over  them,  and  priests 
allotted  them,  of  distinguished  character  for 
learning  and  great  talents,  whose  injunctions 
and  admonitions,  in  consequence  of  such  their 
disposition,  they  readily  obey. 

41.  They  seldom  go  out  of  their  own  so- 
ciety, because  they  love  it,  in  like  manner  as 
in  the  world  they  love  their  country.  There 

is  also  a  similitude  of  minds  among  them,  in  j 
consequence  whereof  they  contract  an  intima-  ^ 
cy  with  their  friends  of  their  own  country, 
but  seldom  with  others.    They  are  also  kind 
in  relieving  each  other's  necessities,  and  are 
lovers  of  sincerity. 

42.  There  are  two  large  cities  like  London, 
into  which  most  of  the  English  enter  after 
death.  I  was  permitted  to  see  them,  and  also 
to  walk  through  them.  The  middle  of  the 
first  city  answers  to  that  part  of  London,  in 
England,  w^here  the  merchants  meet,  called 
the  Exchange  ;  and  in  this  quarter  dwell  the 
moderators :  above  that  middle  part  is  the 
east,  below  it  is  the  west,  on  the  right  side  is 
the  south,  and  on  the  left  is  the  north.  The 
eastern  quarter  is  inhabited  by  such  as  have 
been  distinguished  above  the  rest  for  a  life  of 
charity,  and  the  buildings  there  consist  of 
magnificent  palaces  ;  the  southern  quarter  is 
inhabited  by  such  as  excel  in  wisdom,  and  the 
objects  that  surround  them  are  full  of  splen- 


35 


dour ;  the  northern  quarter  is  inhabited  by 
those  who  have  taken  particular  delight  in  the 
liberty  of  speaking  and  writing  ;  and  in  the 
western  quarter  dwell  they  who  make  profes- 
sion of  faith,  on  the  right  hand  of  which  is  the 
entrance  into  this  city,  and  also  the  way  by 
which  they  who  lead  wicked  hves  are  sent 
out  of  h.  The  ministers  who  hve  in  the 
western  quarter,  and  who,  as  was  above  ob- 
served, make  profession  of  faith,  dare  not  en- 
ter the  ciiy  through  the  great  streets,  but  only 
through  the  narrow  lanes ;  for  no  other  in- 
habitants are  tolerated  in  the  city,  but  such  as 
are  in  the  faith  of  charity.  I  have  heard 
some  complain  of  the  preachers  in  the  west, 
that  they  compose  their  discourses  with  such 
art  and  eloquence,  and  so  interweave  the 
strange  doctrine  of  justification  by  faith,  that 
their  hearers  do  not  know  whether  good  ought 
to  be  done  or  not ;  they  preach  intrinsic  good, 
and  separate  this  from  extrinsic  good,  which 
they  sometimes  call  meritorious  good,  and 
consequently  not  acceptable  to  God  ;  still, 
however,  they  call  it  good,  because  it  is  useful 
to  society.  But  when  they  who  inhabit 
the  eastern  and  southern  quarters  of  the  city, 
hear  such  mystical  discourses,  they  walk  out 
of  the  temples  ;  and  the  preachers  are  after- 
wards deprived  of  their  priestly  office. 

43.  The  otlier  great  city  like  London,  is 


36 


not  in  the  middle  part  of  the  christian  region, 
spoken  of  n.  20,  but  lies  at  some  distance  from 
it  in  the  north  ;  and  is  the  receptacle  of  those 
after  death,  who  are  inwardly  wicked.  In  the 
midst  of  it  there  is  an  open  communication 
with  hell,  into  which  the  inhabitants  sink  down, 
and  are  swallowed  up  in  their  turns. 

44.  I  once  heard  some  ministers  from  Eng- 
land conversing  together  about  faith  alone,  and 
I  saw  a  certain  image  formed  by  them,  which 
represented  that  faith.  It  appeared  in  an  ob- 
scure light  like  a  great  giant,  and  in  their  eyes 
like  a  handsome  man  ;  but  when  light  from 
heaven  w^as  let  in  upon  it,  it  appeared  as  to  its 
upper  parts  like  a  monster,  and  as  to  its  lower 
parts  like  a  serpent,  not  unhke  the  description 
given  of  Dagon,  the  idol  of  the  Philistines  ;  at 
the  sight  whereof  they  departed,  and  the  by- 
standers cast  it  into  a  lake. 

45.  It  was  perceived  from  those  who  in  the 
spiritual  world  are  from  England,  that  they 
have  as  it  were  a  twofold  theology,  one  from 
the  doctrine  of  faith,  and  the  other  from  the 
doctrine  of  life;  that  from  the  doctrine  of  faith 
being  held  by  those  who  are  initiated  into  the 
priesthood,  and  that  from  the  doctrine  of  life, 
by  those  who  are  not  initiated  into  the  priest- 
hood, and  are  commonly  called  the  laity.  This 
doctrine  of  life  is  found  in  the  exhortation  read 
every  Sabbath-day  in  the  churches  to  those 


37 


who  frequent  the  holy  supper,  wherein  it  is  ex- 
pressly said,  that  if  they  do  not  shun  evils  as 
sins,  they  cast  themselves  into  eternal  damna- 
tion ;  and  that  if  in  this  case  they  should  come 
to  the  holy  communion,  the  devil  would  enter 
into  them,  as  he  entered  into  Judas.  Concern- 
ing the  disagreement  of  this  doctrine  of  hfe  with 
their  doctrine  of  faith,  I  have  sometimes  spoken 
with  the  priests,  who  made  no  answer,  but  en- 
tertained thoughts  which  they  did  not  dare  to 
express.  You  may  see  that  exhortation  in  the 
Doctrine  of  Life  for  the  New  Jerusalem, 
n.  5,  6,  7. 

46.  I  have  frequently  seen  a  certain  English- 
man, who  became  celebrated  by  a  book  which 
he  published  some  years  ago,  wherein  he  en- 
deavoured to  establish  the  conjunction  of  faith 
and  charity,  by  the  influx  and  interior  operation 
of  the  Holy  Spirit;  maintaining  that  this  influx 
affected  man  in  an  inexpressible  manner,  with- 
out his  being  conscious  of  it,  but  that  it  did  not 
touch,  much  less  manifestly  move  his  will,  or 
excite  his  thought  to  do  any  thing  as  of  himself, 
unless  permissively,  for  this  reason,  lest  any 
thing  appertaining  to  man  should  enter  at  the 
same  time  into  the  Divine  Providence;  more- 
over that  thus  evils  did  not  appear  in  the  sight 
of  God.  Thus  he  excluded  external  exercises 
of  charity  from  having  any  thing  to  do  with  sal- 
vation, but  approved  of  them  as  conducive  to 

L 


38 


the  public  good.    Inasmuch  as  his  arguments 
were  ingenious,  and  the  snake  in  the  grass  was 
not  seen,  his  book  was  received  as  orthodox  in 
the  highest  degree.    The  same  author,  after 
his  departure  out  of  the  world,  retained  the  hke 
doctrine,  neither  could  he  recede  from  it,  be- 
cause of  his  having  confirmed  himself  therein. 
The  angels  conversed  with  him,  and  told  him 
there  was  no  truth  in  his  opinion,  but  that  it  was 
mere  ingenuity  assisted  by  eloquence  ;  and  that 
the  truth  is,  that  man  ought  to  shun  evil  and  do 
good  as  of  himself,  yet  with  this  acknowledg- 
ment that  it  is  from  the  Lord ;  and  that  before 
such  acknowledgment  there  is  no  faith,  still  less 
is  that  thought,  which  he  calls  faith,  real  faith. 
But  whereas  this  opposed  his  doctrine,  it  was 
permitted  him  from  his  own  sagacity  to  inquire 
further,  whether  there  be  any  such  unknown 
influx,  and  internal  operation,  without  the  ex- 
ternal operation  of  man.    He  was  then  seen  to 
apply  his  mind,  and  wander  about  in  deep 
thought,  constantly  in  the  persuasion  that  man 
cannot  otherwise  be  renewed  and  saved  :  but 
as  often  as  he  arrived  at  the  end  of  the  course 
he  had  taken,  his  eyes  were  opened,  and  he 
saw  himself  straying,  which  he  also  confessed 
before  those  who  were  present.     I  saw  him 
wandering  in  this  manner  for  the  space  of  two 
years,  and  at  the  end  of  his  journies  confessing 
that  no  such  influx  takes  place,  unless  evil  be 


39 


removed  in  the  external  man,  which  is  effected 
by  shunning  evils  as  sins  as  of  himself.  At 
length  I  heard  him  say,  that  all  who  confirm 
themselves  in  that  heresy,  would  become  insane 
from  the  pride  of  self-intelligence. 

47.  I  have  conversed  with  Melanchton, 
and  at  the  same  time  requested  him  to  inform 
me  what  was  his  state,  to  which  he  would  make 
no  reply ;  wherefore  1  was  instructed  by  others 
concerning  his  lot,  viz.  that  he  is  sometimes 
in  an  excavated  stone  chamber,  and  at  other 
times  alternately  in  hell;  and  that  when  in  the 
chamber,  he  appears  to  be  clothed  with  a  bear's 
skin  by  reason  of  the  cold  ;  and  that  on  account 
of  the  filth  in  his  chamber,  he  does  not  admit 
strangers  from  the  world,  who  are  desirous  of 
visiting  him  from  the  reputation  of  his  name. 
He  still  speaks  about  faith  alone,  which  he  had 
laboured  above  others  to  establish  when  in  the 
world. 


OJ  the  Hollanders,  or  Dutch,  in  the  Spiritual 
World. 

48.  It  was  said  above,  n.  20,  that  Christians, 
among  whom  the  Word  is  read,  and  the  Lord 
worshipped,  are  in  the  middle  of  the  nations  and 
people  of  the  whole  spiritual  world,  by  reason 
that  they  possess  the  greatest  spiritual  light, 
l2 


40 


which  light  is  propagated  from  them,  as  from  a 
centre,  to  the  remotest  circumferences,  and  il- 
luminates, agreeable  to  what  was  said  in  the 
Doctrine  of  the  New  Jerusalem  concern- 
ing THE  Sacred  Scripture,  n.  104  to  1J3. 
In  this  middle  region  the  Reformed  Christians 
have  places  allotted  them  according  to  their 
reception  of  spiritual  hght  from  the  Lord;  and 
whereas  the  English  have  that  light  treasured 
up  in  their  intellectual  part,  therefore  they  oc- 
cupy the  very  centre  of  that  middle  region  : 
and  as  with  the  Hollanders  spiritual  Hght  is 
more  nearly  conjoined  to  natural  light,  in  con- 
sequence of  which  it  is  not  so  pure  and  bright, 
but  rather  clouded  and  obscure,  and  yet  they 
are  receptive  of  rationahty  from  spiritual  light, 
and  at  the  same  time  from  spiritual  heat;  there- 
fore in  that  middle  region  of  Christians  they 
have  obtained  habitations  in  the  east,  and  in  the 
south;  in  the  east  from  their  faculty  of  receiv- 
ing spiritual  heat,  which  with  them  is  charity, 
and  in  the  south  from  their  faculty  of  receiv- 
ing spiritual  light,  which  with  them  is  faith. 
That  the  quarters  in  the  spiritual  world  are  not 
like  the  quarters  in  the  natural  world,  and  that 
an  allotment  of  habitations  according  to  such 
quarters  is  an  allotment  according  to  the  re- 
ception of  faith  and  love,  and  that  they  who 
excel  in  love  and  charity  are  in  the  east,  and 
they  who  excel  in  intelligence  and  faith  in  the 


41 


south,  may  be  seen  in  the  Treatise  on  Heaven 
and  Hell,  n.  141  to  153.  A  further  reason 
why  the  Hollanders  are  in  those  quarters  of  tlie 
middle  region  possessed  by  Christians,  is,  be- 
cause traffic  or  commerce  is  the  end  they  have 
in  view,  and  money  is  the  means  subservient 
to  that  end;  which  love  of  commerce,  as  an 
end,  is  of  a  spiritual  nature  :  but  where  money 
is  the  end  in  view,  and  commerce  the  means 
subservient  thereto,  that  love  is  natural,  and 
grounded  in  avarice.  In  the  above-mentioned 
spiritual  love,  which,  regarded  hi  itself,  con- 
stitutes the  general  good,  and  in  which  and 
from  which  is  derived  the  good  of  one's  coun- 
try, the  Hollanders  are  principled  above  other 
nations. 

49.  The  Hollanders  adhere  more  rigidly 
than  others  to  the  principles  of  their  religion, 
not  being  easily  tempted  to  forsake  them ;  and 
in  case  they  are  convinced  that  in  particular 
points  they  are  wrong,  yet  still  they  will  not 
confess  themselves. so,  but  return  to  their  old 
tenets,  and  remain  unmoved  ;  thus  they  dis- 
qualify themselves  for  the  interior  intuition  of 
truth,  not  suffering  the  rational  principle  to  exert 
itself  in  the  freedom  of  inquiry  relative  to  spirit- 
ual things.  In  consequence  of  this  peculiarity 
of  temper,  when  they  come  after  death  into 
the  spiritual  world,  they  are  prepared  for  the 
reception  of  the  spiritual  principle  of  heaven, 
l3 


42 


which  is  divine  truth,  in  a  manner  widely  dif- 
ferent from  other  people.  They  are  not  taught, 
because  they  are  in  no  disposition  to  receive 
instruction  ;  but  the  nature  of  heaven  is  de- 
scribed to  them,  and  afterwards  they  are  per- 
mitted to  ascend  thither,  and  behold  it,  and  then 
whatsoever  is  agreeable  to  their  genius  and 
temper  is  infused  into  them,  and  in  this  state 
they  return  down  again  to  their  countrymen, 
possessed  with  a  strong  desire  after  heaven. 
If  after  such  a  process  they  do  not  receive  this 
truth,  that  God  is  one  both  in  person  and  es- 
sence, and  that  God  is  the  Lord,  and  that  the 
trinity  is  in  him  ;  and  also  this  truth,  that  faith 
and  charity  are  ofno  avail,  if  they  are  only  known 
and  talked  about,  without  influencing  the  life  ; 
and  that  they  are  communicated  by  the  Lord  to 
those  who  shun  evils  as  sins ;  in  case,  I  say, 
they  are  averse  to  these  truths  when  they  are 
taught  them,  and  still  persist  in  conceiving  of 
God  as  of  three  persons,  and  of  religion  merely 
that  there  is  such  a  thing,  th^y  are  then  reduced 
to  a  state  of  much  misery,  and  their  traffic  is 
taken  away  from  them,  until  such  times  as  they 
see  and  acknowledge  the  extremity  of  their 
situation.  Then  they  are  conducted  to  those 
who  live  in  the  greatest  abundance,  and  enjoy 
a  flourishing  trade  ;  and  here  this  thought  is 
insinuated  into  them  from  heaven.  Whence  is 
it,  that  they  are  so  happy  ?  Thus  they  are  led 


43 


to  reflect  on  their  faith  concerning  the  Lord, 
and  on  their  hfe,  how  they  shun  evils  as  sins  : 
they  also  inquire  a  little,  and  perceive  an  agree- 
ment witli  their  own  thought  and  reflection. 
This  is  frequently  repeated,  until  at  length  they 
come  to  think  of  themselves,  that  in  order  to 
be  released  from  their  miseries,  they  must 
believe  and  live  in  like  manner  :  then,  as  they 
receive  that  faith,  and  live  that  life  of  charity, 
they  are  put  in  possession  of  wealth,  and  enjoy 
the  delights  of  life.  In  this  manner,  they  who 
have  in  any  degree  led  a  life  of  charity  in  the 
world,  are  amended  by  themselves,  and  not  by 
others,  and  prepared  for  heaven.  These  after- 
wards become  more  stable  and  constant  than 
others,  so  that  they  may  be  called  Constan- 
cies ;  nor  do  they  suffer  themselves  to  be  led 
away  by  any  reasoning,  fallacy,  or  obscurity 
induced  by  sophistry,  or  by  a  preposterous  view 
of  things  from  the  mere  light  of  confirmation. 

50.  The  Hollanders  are  easily  distinguished 
from  others  in  the  spiritual  world,  by  their  ap- 
pearing in  the  same  kind  of  dress  as  they  wore 
in  the  natural  world,  only  with  this  difference, 
that  it  is  neater  and  cleaner  with  such  as  have 
received  faith  and  spiritual  life.  The  reason 
why  they  appear  in  like  garments  is,  because 
they  abide  steadfastly  in  the  principles  of  their 
religion  ;  and  all  in  the  spiritual  world  are 
clothed  according  to  such  principles ;  where- 
l4 


44 


fore  white  garments,  and  of  fine  linen,  are 
worn  by  those  who  are  under  the  influence  of 
divine  truths. 

51.  The  cities,  in  which  the  Hollanders  live 
in  the  spiritual  world,  are  guarded  in  a  parti- 
cular manner;  all  the  streets  therein  are  roofed 
over,  and  provided  with  gates,  in  order  to  pre- 
vent their  being  seen  from  the  neighbouring 
rocks  and  hills:  this  is  a  circumstance  peculiar 
to  the  Hollanders,  in  consequence  of  their  na- 
tural prudence  in  concealing  their  designs,  and 
not  divulging  their  intentions;  for  in  the  spirit- 
ual world  the  designs  and  intentions  are  brought 
forth  to  view  by  inspection.    When  any  one 
enters  a  city  with  a  desire  to  examine  their 
state,  at  his  departure  he  is  led  to  the  gates  of 
the  streets,  which  are  shut  up,  and  thus  he  is 
conducted  backwards  and  forwards  from  one 
gate  to  another,  in  a  most  tiresome  manner, 
and  then  is  let  out ;  this  is  done  to  prevent 
his  returning  back  again.    Wives,  who  affect 
authority  over  their  husbands,  dwell  on  one 
side  of  the  city,  and  never  meet  with  their  hus- 
bands unless  by  particular  invitation,  in  the 
way  of  respect  and  civihty,  and  on  such  occa- 
sions the  husbands  lead  them  to  houses,  where 
the  married  pairs  live  without  affecting  any  au- 
thority over  each  other,  and  shew  how  neat 
and  elegant  their  houses  are,  and  how  happily 
they  live  together,  informing  them  at  the  same 


45 


time  that  this  is  the  consequence  of  mutual  and 
conjugal  love:  such  wives  as  are  attentive  to, 
and  affected  with  these  things,  cease  to  claim 
any  dominion  over  their  husbands  in  future, 
and  are  admitted  to  live  with  them ;  and  in  this 
case  they  have  an  habitation  allotted  them 
nearer  the  middle  of  the  city,  and  are  called 
angels:  the  reason  whereof  is,  because  conju- 
gal love  is  a  celestial  love,  which  affects  no  do- 
minion. 

53.  During  the  time  of  the  last  judgment,  I 
saw  many  thousands  of  that  nation  cast  out 
from  the  cities  in  the  spiritual  world,  and  from 
the  villages  and  country  round  about,  who, 
while  they  lived  in  the  world,  had  done  no 
good  from  any  principle  of  religion  or  con- 
science, but  merely  to  preserve  a  fair  charac- 
ter, and  to  appear  sincere  for  the  sake  of  gain; 
for  such  persons,  when  deprived  of  the  hope 
of  reputation  and  gain,  as  is  the  case  in  the 
spiritual  world,  rush  into  every  kind  of  wick- 
edness, robbing  and  plundering  whomsoever 
they  meet,  when  they  are  in  ihe  fields  and 
without  the  cities.  I  saw  them  cast  into  a 
fiery  gulf  extending  under  the  eastern  tract, 
and  into  a  dark  cavern  extending  under  the 
southern  tract.  This  happened  on  the  9th 
day  of  January,  in  the  year  1757;  such  only 
remaining  as  possessed  rehgion,  and  a  con- 
science derived  therefrom. 
l5 


46 

54.  I  have  conversed,  but  only  once,  with 
Calvin;  he  was  in  a  society  of  heaven,  which 
appears  in  front  above  the  head ;  he  said  that 
he  did  not  agree  with  Luther  and  Melanchton 
concerning  faith  alone,  because  works  are  so  fre- 
quently mentioned  in  the  Word,  and  command- 
ed to  be  done;  and  that  therefore  faith  and 
works  ought  to  be  conjoined.  I  was  told  by  a 
moderator  of  that  society,  that  Calvin  is  ac- 
cepted among  them,  because  he  is  well  dis- 
posed, and  makes  no  disturbance. 

55.  The  fate  of  Lqther  shall  be  described 
elsewhere,  as  I  have  many  times  heard  and 
seen  him;  I  shall  here  only  observe,  that  he 
has  often  been  desirous  of  receding  from  his 
doctrine  of  faith  alone,  but  could  not ;  and  that 
therefore  he  is  still  in  the  world  of  spirits, 
w^iich  is  in  the  midst  between  heaven  and  hell, 
where  he  sometimes  undergoes  great  suffer- 
ings. 


0}  the  Papists  in  the  Spiritual  World. 

56.  I  HAVE  already  given  some  account  of 
the  Papists,  and  the  last  judgment  upon  them, 
in  the  Treatise  concerning  the  Last  Judg- 
ment, n.  53  to  64.  The  Papists  in  the  spir- 
itual world  appear  round  about  the  Reformed, 
and  are  separated  from  them  by  an  intervening 


47 


space,  which  they  are  not  permitted  to  pass  : 
nevertheless,  they  who  belong  to  the  order  of 
Jesuits,  by  clandestine  arts  procure  for  them- 
selves a  communication,  and  also  send  out 
emissaries,  through  secret  paths,  in  order  to 
make  converts  ;  but  they  are  quickly  discov- 
ered, and  after  being  punished,  are  either  sent 
back  to  their  companions,  or  cast  into  hell. 

57.  After  the  last  judgment,  their  state  was 
so  changed,  that  it  is  no  longer  allowable  for 
them  to  collect  themselves  into  companies  as 
before,  but  ways  or  paths  are  appointed  for 
every  kind  of  love,  whether  good  or  evil,  which 
are  immediately  entered  by  all  on  their  leav- 
ing the  natural  world,  and  which  lead  to  a  so- 
ciety corresponding  with  their  love;  thus  the 
wicked  are  conveyed  to  a  society  which  is  in 
conjunction  with  the  hells,  and  the  good  to  a 
society  which  is  in  conjunction  with  the  hea- 
vens; by  which  means  it  is  carefully  provided, 
that  they  form  not  to  themselves  artificial  hea- 
vens as  before.  Such  societies  in  the  world 
of  spirits,  which  is  in  the  midst  between  hea- 
ven and  hell,  are  innumerable,  being  as  many 
as  there  are  genera  and  species  of  good  and 
evil  affections:  and  in  the  mean  time,  before 
they  are  either  elevated  into  heaven,  or  cast 
down  into  hell,  they  are  in  spiritual  conjunc- 
tion with  men  in  the  natural  world,  by  reason 
that  men  also  in  the  natural  world  are  in  the 
midst  between  heaven  and  hell. 


48 


68.  All  those  among  the  Papists,  who  had 
not  been  mere  idolaters,  but  had  performed 
good  works  from  a  sincere  heart,  according  to 
their  religious  principles,  and  who  had  also 
looked  to  the  Lord,  are  led  to  societies  esta- 
blished on  the  confines  of  the  Reformed,  where 
they  are  instructed,  the  Word  read,  and  the 
Lord  preached  to  them ;  and  such  as  receive 
truths  and  apply  them  to  life,  are  elevated  into 
heaven,  and  become  angels.  There  are  a  great 
many  of  these  societies  in  every  quarter,  and 
they  are  on  all  sides  protected  from  the  deceit- 
ful and  crafty  machinations  of  the  monks,  as 
well  as  from  the  Babylonish  leaven.  More- 
over all  their  infants  are  in  heaven,  who,  being 
educated  by  angels  under  the  Lord's  auspices, 
are  ignorant  of  the  falses  of  their  parents'  re- 
ligion. 

59.  All  who  come  from  the  earths  into  the 
spiritual  world,  are  at  first  kept  in  the  con- 
fession of  faith,  and  in  the  religion  of  their 
particular  country  ;  this  is  the  case  also  with 
the  Papists,  in  consequence  whereof  they  have 
always  some  representative  Pope  set  over 
them,  whom  they  adore  with  the  same  cere- 
mony that  they  used  to  do  in  the  world.  It 
rarely  happens  that  any  one,  who  had  been 
Pope  here,  acts  the  Pontiff  there ;  nevertheless, 
he,  who  was  Pope  of  Rome  twenty  years  ago, 
was  appointed  to  this  office,  by  reason  of  the 


49 


belief  he  had  entertained  in  his  heart,  that  the 
Word  was  more  holy  than  is  generally  imagin- 
ed, and  that  the  Lord  ought  to  be  worshipped : 
but  after  having  exercised  the  papal  function 
for  some  years,  he  resigned  it  of  his  own  ac- 
cord, and  betook  himself  to  the  Reformed 
Christians,  among  whom  he  still  abides,  and 
enjoys  a  blessed  life.  It  was  given  me  to  con- 
verse with  him,  and  he  informed  me,  that  he 
worships  the  Lord  alone,  as  being  very  God, 
who  has  power  over  heaven  and  earth;  and  that 
the  invocations  of  saints,  together  with  their 
masses,  are  trifling  and  of  no  avail.  He  fur- 
ther said,  that,  when  he  Hved  in  the  world,  it 
was  his  intention  to  restore  that  church,  but 
that  he  found  it  impracticable  for  several  rea- 
sons, which  he  also  mentioned.  On  the  day 
of  the  last  judgment,  when  the  great  northern 
city  was  destroyed,  which  contained  the  Papists, 
I  saw  this  Pope  carried  forth  in  a  chair,  and 
conveyed  to  a  secure  place.  But  widely  dif- 
ferent was  the  fate  of  his  successor. 

60.  Here  I  am  at  liberty  to  add  a  certain 
memorable  circumstance.  It  was  given  me  to 
converse  with  Louis  XIV.  grandfather  to  the 
present  King  of  France,  who,  during  his  abode 
in  the  world,  worshipped  the  Lord,  read  the 
Word,  and  acknowledged  the  Pope  merely  as 
the  head  of  the  church;  wherefore  he  enjoys 
great  dignity  in  the  spiritual  w^orld,  and  governs 


50 


lije  best  society  of  the  French  nation.  On  a 
certain  time  I  saw  him  descend  as  it  were  by  a 
ladder,  and  after  his  descent  I  heard  him  say, 
thathe  seemed  to  himself  to  be  at  Versailles,  and 
then  there  was  silence  for  about  the  space  of 
two  hours;  after  which  he  said  he  had  spoken 
with  the  King  of  France  his  grandson,  concern- 
ing the  Bull  Unigenitus,  advising  him  to  change 
his  first  intention,  and  not  receive  that  Bull,  as 
it  would  be  detrimental  to  the  French  nation  : 
he  told  me,  that  he  had  insinuated  this  pro- 
foundly into  his  thought.  This  happened  on 
the  13th  day  of  December,  in  the  year  1759, 
about  eight  o'clock  in  the  evening. 


Of  the  Popish  Saints  in  the  Spiritual  World. 

61.  It  is  well  known,  that  man  receives  in- 
nate or  hereditary  evil  from  his  parents;  but 
few  know  wherein  that  evil  consists:  it  consists 
in  the  love  of  dominion,  which  love  is  of  such 
a  nature,  that  in  proportion  as  it  is  indulged,  it 
breaks  forth  openly,  so  as  to  burn  with  the  lust 
of  bearing  rule  over  all,  and  at  length  to  wish 
to  be  invoked  and  woi'shipped  as  God.  This 
love  is  the  serpent  which  deceived  Eve  and 
Adam,  for  it  is  said  to  the  w^oman, "  God  know- 
eth  that  in  the  day  ye  eat  of  the  fruit  of  the 
tree,  your  eyes  will  be  opened,  and  then  ye 


51 


WILL  BE  AS  God,"  Gen.  iii.  4,  5.  In  propor- 
tion therefore  as  man  indulges  himself  in  this 
love  without  restraint,  in  the  same  proportion 
he  averts  himself  from  God,  and  turns  towards 
himself,  and  becomes  an  Atheist;  in  which  case, 
the  divine  truths  of  the  Word  may  be  regarded 
by  him  as  means  subservient  to  his  end  ;  but 
this  end  being  dominion,  the  means  are  no  fur- 
ther the  objects  of  his  affection,  than  as  he  can 
make  them  subservient  thereto.  This  is  the 
reason  why  they  who  are  in  the  middle,  and 
they  who  are  in  the  ultimate  degree  of  the  love 
of  dominion,  are  all  in  hell ;  for  there  that  love 
is  the  devil ;  and  there  are  some  there  of  such 
a  nature,  that  they  cannot  even  bear  to  hear  any 
one  make  mention  of  God 

62.  This  love  resides  with  those  of  the  Po- 
pish persuasion,  who  have  been  instigated,  by 
the  delight  thereof,  to  exercise  dominion,  and 
who  have  despised  the  Word,  preferring  before 
it  the  dictates  of  the  Pope.  Such  are  entirely 
devastated  as  to  externals,  until  they  no  longer 
retain  any  knowledge  concerning  the  church, 
and  then  they  are  cast  down  into  hell,  and  be- 
come devils.  There  is  a  certain  separate  hell 
for  those  who  wish  to  be  invoked  as  gods, 
where  they  are  in  such  a  state  of  phantasy,  that 
they  do  not  see  what  is,  but  what  is  not ;  the 
nature  of  their  dehrium  is  like  that  of  some 
persons  in  a  malignant  fever,  who  fancy  they 


52 


see  objects  floating  in  the  air,  in  their  chamber, 
and  on  the  covering  of  their  bed,  which  yet 
have  no  real  existence.  This  worst  of  evils 
(viz.  the  love  of  dominion,)  is  signified  by  *'  the 
head  of  the  serpent,  which  is  trodden  under 
foot  by  the  seed  of  the  w^oman,  and  which 
bruiseth  his  heel,"  Gen.  iii.  15;  the  heel  of 
the  Lord,  who  is  the  seed  of  the  woman,  is  the 
Divine  proceeding  in  the  ultimates,  or  the  Word 
in  its  literal  sense. 

63.  As  man,  in  consequence  of  hereditary 
evil,  is  such,  that  he  is  desirous  of  bearing  rule, 
first  over  a  few,  and  afterwards,  as  this  lust  is 
indulged,  over  many,  and  at  length  over  all ; 
and  as  in  the  inmost  of  this  love  there  lurks  a 
desire  to  be  invoked  and  worshipped  as  a  god; 
therefore  all  who  have  been  canonized  as  saints 
by  Papal  bulls,  are  removed  from  the  sight  of 
others,  and  concealed,  and  thus  deprived  of  all 
intercourse  with  their  worshippers  ;  the  reason 
of  which  is,  lest  that  w^orst  root  of  evil  should 
be  excited  within  them,  and  they  led  into  such 
phantastic  deliriums  as  prevail  in  the  hell  above 
mentioned.  In  such  deliriums  are  they,  who 
during  their  life  in  the  world  had  studiously 
affected  an  extraordinary  character,  with  a 
view  to  become  saints  after  death,  and  that  they 
might  then  be  invoked. 

64.  Many  of  the  Popish  persuasion,  par- 
ticularly the  monks,  when  they  come  into  the 


53 


spiritual  world,  inquire  for  the  saints,  each  for 
the  saint  of  his  own  order,  and  not  being  able 
to  find  them,  are  greatly  surprised  ;  but  after- 
wards they  are  instructed  by  others,  that  they 
are  intermixed  either  with  those  that  are  in  the 
heavens,  or  with  those  that  are  in  the  hells, 
each  according  to  the  life  he  had  led  in  the 
world  ;  and  that  in  which  place  soever  they 
niay  be,  they  know  nothing  of  the  worship  and 
invocation  directed  to  them  ;  but  tliat  such  as 
do  know,  and  wish  to  be  invoked,  are  in  that 
separate  and  dehrious  hell  above  mentioned. 
The  worship  of  saints  is  such  an  abomination 
in  heaven,  that  the  bare  mention  of  it  excites 
horror,  since  in  proportion  as  worship  is  paid 
to  any  man,  in  the  same  proportion  it  is  with- 
held from  the  Lord,  in  which  case,  he  cannot 
be  alone  worshipped  ;  and  where  the  Lord  is 
not  alone  worshipped,  there  a  division  or  dis- 
crimination takes  place,  which  destroys  com- 
munion, and  the  happiness  of  life  thence  re- 
sulting. 

65.  In  order  that  I  might  know,  and  there- 
by be  enabled  to  make  known  to  others,  the 
true  nature  and  character  of  the  Popish  saints, 
there  were  an  hundred  of  them  brought  up 
from  the  lower  earth,  who  were  acquainted 
with  their  canonization  ;  they  ascended  from 
behind,  and  only  a  few  in  front :  I  conversed 
with  one  of  these^  who,  they  said,  had  been 


54 


Xavier.  During  our  conversation  he  behav 
ed  like  a  downright  fool ;  nevertheless  1  could 
learn  from  what  he  said,  that  in  his  own  place, 
where  he  remains  shut  up,  he  is  not  infatuated, 
but  that  he  becomes  so  whenever  he  thinks  lie 
is  a  saint.  I  heard  a  murmur  to  the  same 
purpose  from  those  who  were  behind. 

66.  The  case  is  otherwise  with  those  saints 
so  called,  who  are  in  heaven  ;  these  know  no- 
thing at  all  of  what  is  doing  on  earth  as  to  this 
matter ;  neither  have  1  conversed  with  them, 
least  any  idea  on  that  subject  should  get  ad- 
mission into  their  mind.  Once  only,  Mary  the 
mother  of  the  Lord  passed  by,  and  appeared 
over  head  in  white  raiment ;  and  then  stopping 
awhile,  said,  that  she  was  the  mother  of  the 
Lord,  and  that  he  was  indeed  born  of  her,  but 
that  when  he  became  God,  he  put  off  all  the  hu- 
manity derived  from  her,  and  that  therefore 
she  now  worships  him  as  her  God,  and  is  un- 
willing that  any  one  should  acknowledge  him 
as  her  son,  seeing  that  in  him  all  is  divine. 

67.  To  the  above  I  shall  annex  the  follow- 
ing memorable  relation.  There  sometimes  ap- 
pears to  the  people  of  Paris,  who  are  in  society 
in  the  spiritual  world,  a  certain  woman  in  a 
middle  altitude,  clad  in  shining  raiment,  and  in 
countenance  like  a  saint,  who  calls  herself 
Genevieve  :  but  as  soon  as  ever  any  of  them 
begin  to  worship  her,  instantly  her  counten- 


55 


ance  is  changed,  and  also  her  raiment,  and 
then  she  becomes  like  an  ordinary  woman,  and 
reproves  them  for  desiring  to  adore  a  person, 
who  is  held  in  no  more  estimation  among  her 
associates  than  as  a  servant-maid,  wondering 
how  men  in  the  world  can  be  taken  with  such 
trifling  conceits.  The  angels  said,  that  she 
appears  there  in  order  that  the  worshippers  of 
man  may  be  separated  from  those  who  wor- 
ship the  Lord. 


Of  the  Mahometans  in  the  Spiritual  Worlds  and  of 
Mahomet. 

68.  The  Mahometans  in  the  spiritual  world 
appear  behind  the  Papists  in  the  west,  and 
form  a  kind  of  circle  round  them.  The  rea- 
son why  they  apfTear  there,  is  principally  be- 
cause they  acknowledge  the  Lord  as  the  grand 
prophet,  the  Son  of  God,  and  the  wisest  of  all, 
who  was  sent  into  the  world  to  instruct  man- 
kind. Every  one  in  that  world  dwells  at  a 
distance  from  the  Christian  centre,  where  the 
Reformed  are,  according  to  his  confession  of 
the  Lord,  and  of  one  God;  for  that  confession 
joins  minds  with  heaven,  and  causes  [either 
their  nearness  to,  or]  distance  from  the  east, 
over  which  point  the  Lord  is.  They  who,  in 
consequence  of  an  evil  hfe,  are  not  in  that  con- 

M 


56 


fession  from  their  hearts,  are  in  the  hells  be- 
neath them. 

69.  Inasmuch  as  religion  constitutes  the  in- 
most of  man,  and  as  from  the  inmost  is  derived 
all  the  rest  that  appertains  to  him ;  and  as  with 
Mahometans  the  idea  of  Mahomet  is  connect- 
ed with  that  of  religion,  therefore  some  Maho- 
met or  other  is  always  placed  in  their  view  ; 
and  in  order  that  they  may  turn  their  faces  to- 
wards the  east,  over  which  point  the  Lord  is, 
he  is  placed  in  the  Christian  centre  beneath. 
It  is  not  the  identical  ^Mahomet  who  wrote  the 
Alcoran,  but  some  other  who  executes  his  of- 
fice; neither  is  it  always  the  same  person,  but 
he  is  chan,2;ed  according  to  circumstances.  A 
native  of  Saxony,  who,  after  being  taken  a 
prisoner  by  the  Algerines,  became  a  Mahome- 
tan, once  acted  in  this  representative  capacity  ; 
and  as  he  had  also  been  a  Christian,  he  was 
instigated  to  speak  to  them  concerning  the 
Lord,  that  he  was  not  the  son  of  Joseph,  as 
they  had  believed  in  the  world,  but  the  Son  of 
God  himself;  by  which  means  he  insinuated 
into  them  an  idea  of  the  unity  of  the  Lord's 
person  and  essence  with  the  Father.  This 
Mahomet  was  afterwards  succeeded  by  others, 
who  were  instigated  to  speak  in  like  manner: 
hence  many  of  them  are  drawn  to  the  true 
Christian  faith  concerning  the  Lord,  and  such 
as  accede,  are  conveyed  to  a  society  nearer 


57 


the  east,  where  a  communication  is  opened 
with  heaven,  into  which  they  are  also  afterwards 
elevated.  In  the  place  where  that  represen- 
tative Mahomet  is  seated,  there  appears  a  fire 
as  of  a  small  torch,  in  order  to  distinguish  him ; 
but  that  fire  is  visible  only  to  Mahometans. 

70.  The  real  Mahomet,  who  wrote  the  Al- 
coran, does  not  make  his  appearance  at  this 
day  :  1  was  informed,  that  on  his  first  entrance 
into  the  spiritual  world,  he  was  appointed  to 
preside  over  them;  but  because  he  desired  to 
have  dominion  over  all  things  relating  to  their 
religion,  as  a  God,  he  was  cast  out  from  the 
situation  he  had  beneath  the  Roman  Catholics, 
and  was  let  down  on  the  right  side  towards  the 
south.  It  once  happened,  that  certain  socie- 
ties of  Mahometans  were  instigated  by  some 
evil  spirits  to  acknowledge  Mahomet  as  God; 
and  in  order  to  appease  the  disturbance  on  that 
occasion,  Mahomet  was  raised  up  from  be- 
neath, and  produced  to  their  view  :  at  the  same 
time  also  he  was  seen  by  me  :  he  appeared  like 
to  corporeal  spirits,  who  have  no  interior  per- 
ception; his  face  was  of  a  dusky  complexion, 
and  I  heard  him  utter  these  words  only,  "  I 
am  your  Mahomet."  Presently  after,  he  as  it 
were  sunk  down,  and  so  returned  to  his  own 
place. 

71.  As  to  what  concerns  their  religion,  it 
was  permitted  to  take  place,  because  it  suited 

m2 


58 


the  genius  and  temper  of  the  eastern  nations, 
for  which  reason  also  it  was  estabhshed  in  so 
many  kingdoms ;  and  because  in  the  Alcoran 
the  precepts  of  the  decalogue  were  at  the  same 
time  made  articles  of  religion;  and  some  things 
were  also  inserted  therein  from  the  Word ;  but 
principally  because  the  Lord  is  acknowledged 
as  the  Son  of  God,  and  the  wisest  of  all.  By 
that  religion  also  the  idolatries  of  many  nations 
were  destroyed.  The  reason  why  a  more  in- 
ternal religion  was  not  propagated  among  them 
by  Mahomet,  was  on  account  of  polygamy, 
which  exhales  an  unclean  sphere  towards  hea- 
ven ;  for  the  marriage  of  an  husband  with  one 
wife  corresponds  to  the  marriage  of  the  Lord 
and  the  church. 

72.  There  are  many  of  them  capable  of  re- 
ceiving truth,  and  of  seeing  justice  in  rational 
arguments,  which  I  could  observe  from  conver- 
sations with  them  in  the  spiritual  world.  I 
have  conversed  with  them  concerning  one  God, 
concerning  the  resurrection,  and  concerning 
marriage.  On  the  subject  of  One  God,  they 
said,  that  they  could  not  comprehend  the 
Christians,  who  talk  about  a  trinity,  asserting 
that  there  are  three  persons,  each  whereof  is 
God,  and  yet  that  God  is  one :  to  which  I  re- 
pHed,  that  the  angels  in  the  Christian  heaven 
do  not  speak  after  this  manner,  but  that  God 
is  one  both  in  person  and  essence,  in  whom  is 


59 

a  trine  or  threefold  principle,  and  that  men  on 
earth  call  this  trine  three  persons;  and  that 
that  trine  or  threefold  principle  is  in  the  Lord. 
In  order  that  they  might  be  confirmed  herein, 
I  read  in  their  presence  both  from  Matthew 
and  Luke,  wliat  is  there  said  concerning  the 
conception  of  the  Lord  from  God  the  Father; 
likewise  those  passages  where  the  Lord  him- 
self teaches,  that  he  and  the  Father  are  one  ; 
on  hearing  which,  they  perceived  the  truth, 
and  said,  that  hence  it  must  follow,  that  the 
divine  essence  belongs  to  him.  In  regard  to 
the  Resurrection,  they  said,  that  they  could 
not  comprehend  the  Christians,  when,  speak- 
ing of  the  state  of  man  after  death,  they  liken 
the  soul  to  wind  or  air,  and  hence  say  it  can 
enjoy  no  delight  until  its  reunion  with  the  body 
at  the  day  of  the  last  judgment :  to  which  1  re- 
plied, that  it  is  only  some  who  speak  in  this 
manner,  but  that  they  who  are  not  of  that  sect, 
believe  that  after  death  they  shall  go  to  heaven, 
converse  with  angels,  and  enter  into  the  frui- 
tion of  heavenly  joy,  which  they  conceive  to 
be  similar  to  the  happiness  they  enjoy  in  the 
world,  although  they  do  not  describe  it.  I 
further  told  them,  that  many  things  are  reveal- 
ed to  Christians  at  this  day,  respecting  the 
state  of  man  after  death,  which  they  did  not 
know  before.  I  had  much  conversation  with 
them  on  the  subject  of  Marriage,  and  among 

Mo 


60 


other  things  said,  that  conjugal  love  is  a  celes- 
tial love,  which  can  only  exist  between  two 
persons,  and  that  conjunction  w-ilh  more  than 
one  wife  is  not  admissive  of  the  celestial  prin- 
ciple of  that  love.  They  heard  my  reasons, 
and  perceived  the  justice  of  them ;  also  that 
polygamy  was  permitted  them,  because  they 
were  Orientals,  w^ho  without  such  permission 
would  have  burned  with  the  lust  of  fihhy  adul- 
teries more  than  Europeans,  and  so  would 
have  perished. 


0/  the  Africans  and  the  Gentiles  in  the  Spiritual 
World. 

73.  The  Gentiles,  who  have  no  knowledge 
of  the  Lord,  appear  round  about  those  who  do 
know  him  ;  so  that  the  outermost  circumfer- 
ences are  made  up  of  those  only,  who  have 
been  mere  idolaters,  and  who  have  worship- 
ped the  sun  and  moon.  But  such  as  acknow- 
ledge one  God,  and  practise  his  command- 
ments, as  laid  down  in  the  decalogue,  from 
motives  of  religion,  and  thereby  inscribe  them 
on  their  lives,  are  seen  in  a  superior  region, 
and  thus  have  more  immediate  communication 
with  Christians  in  the  centre ;  for  thus  the 
communication  is  not  intercepted  by  the  Ma- 
hometans and  Papists.    The  Gentiles  are  also 


61 


distinguished  according  to  their  genius,  tem- 
per, and  different  capacities  of  receiving  hght 
through  the  heavens  from  the  Lord ;  for  there 
are  amongst  them  both  interior  and  exterior 
men,  who  are  such  not  merely  from  birth,  but 
from  rehgion.  The  Africans  are  a  more  inte- 
rior people  than  the  rest. 

74.  All  of  them,  who  acknowledge  and  wor- 
ship one  God  the  Creator  of  the  universe,  en- 
tertain an  idea  of  that  God  as  a  Man,  and  say, 
that  it  is  impossible  for  any  one  to  form  any 
other  idea  of  God.  When  they  are  informed, 
that  several  entertain  an  idea  of  God  as  of  a 
cloud,  they  inquire  where  such  are  to  be  found  ; 
and  when  they  are  told  that  they  are  amongst 
the  Christians,  they  deny  the  possibility  of  such 
an  idea  taking  place :  but  they  receive  for  an- 
swer, that  such  Christians  ground  tlieir  idea  on 
this  circumstance,  that  God  in  the  Word  is  call- 
ed a  spirit,  and  they  form  no  other  conception 
of  a  spirit,  than  as  of  a  cloud  or  subtle  vapour, 
not  knowing  that  every  spirit  and  every  angel 
is  a  man :  nevertheless,  on  examining  whether 
their  spiritual  idea  be  similar  to  their  natural 
idea,  it  was  found,  that  it  is  not  similar  with 
those  who  interiorly  acknowledge  the  Lord  as 
the  God  of  heaven  and  earth.  I  heard  a  cer- 
tain presbyter  from  among  the  Christians  as- 
sert, that  no  one  can  have  an  idea  of  the  divine 
humanity ;  I  saw  him  translated  to  various  Gen- 
m4 


62 


tiles,  sucessively  to  those  who  are  more  and 
more  interior,  and  from  them  to  their  heavens, 
and  at  last  to  the  Christian  heaven ;  and  in  every- 
place was  given  a  communication  of  their  inte- 
rior perception  concerning  God  ;  and  he  observ- 
ed, that  they  had  no  other  idea  of  God  than  as 
of  a  Man,  which  is  the  same  with  the  idea  of 
the  divine  humanity. 

75.  There  are  many  societies  of  Gentiles, 
especially  from  the  Africans,  who,  when  they 
are  instructed  by  angels  concerning  the  Lord, 
assert  that  it  cannot  be  otherwise,  than  that  God 
the  Creator  of  the  universe  should  have  appear- 
ed in  the  world,  because  he  created  them  and 
loves  them;  and  that  his  appearance  could  not 
but  be  (gfFected  in  a  human  form  visible  to  the 
eye.  When  they  are  told,  that  he  did  not  ap- 
pear as  angels  are  wont  to  appear,  but  that  he 
was  born  a  man,  and  in  this  nianner  became 
visible,  they  pause  awhile,  and  then  inquire 
whether  he  had  a  man  for  his  father;  and  when 
they  are  informed,  that  he  was  conceived  of 
the  God  of  the  universe,  and  born  of  a  virgin, 
they  reply,  that  the  divine  essence  must  of  con- 
sequence belong  to  him,  which  being  infinite 
and  essential  life,  he  was  not  such  a  man  as 
others  are.  They  are  afterwards  instructed  by 
angels,  that  to  appearance  he  was  like  another 
man,  but  tliat  during  his  abode  in  the  world, 
his  divine  essence,  which  in  itself  is  infinite  and 


63 


essential  life,  rejected  the  finite  nature,  and  the 
life  thereof  deriv^ed  from  the  mother,  and  thus 
made  his  humanity,  which  was  conceived  and 
born  in  the  world,  divine.  These  truths  were 
comprehended  and  received  by  the  Africans, 
inasmuch  as  they  think  more  interiorly  and  spir- 
itually than  others. 

76.  Such  being  the  character  of  the  Africans 
even  in  the  world,  there  is  therefore  at  this 
day  a  revelation  begun  among  them,  which  is 
communicated  from  the  centre  round  about,  but 
does  not  extend  to  the  sea  coasts ;  they  acknow- 
ledge our  Lord  as  the  Lord  of  lieaven  and  earth ; 
and  laugh  at  the  monks  who  visit  them,  and  at 
Christians  who  talk  of  a  threefold  divinity,  and 
of  salvation  by  mere  thought;  asserting,  that 
there  is  no  man,  who  worships  at  all,  that  does 
not  live  according  to  his  religion,  and  that  un- 
less a  man  so  hves,he  must  needs  become  stupid 
and  wicked,  because  in  such  case  he  receives 
nothing  from  heaven :  they  hkewise  give  to  in- 
genious wickedness  the  name  of  stupidity,  be- 
cause there  is  no  hfe  but  death  in  it.  1  have 
heard  the  angels  rejoice  at  this  revelation,  be- 
cause thereby  a  communication  is  opened  with 
the  rational  principle  in  man,  which  has  hereto- 
fore been  closed  up  by  a  general  blindness  with 
respect  to  matters  of  faith.  I  was  informed 
from  heaven,  that  the  things  contained  in  the 
Doctrine  of  the  New  Jerusalem  concerning  the 
m5 


64 


Lord,  concerning  the  Word,  and  in  the  Doc- 
trine of  Life  for  the  New  Jerusalem,  lately  pub- 
lished, are  now  revealed  by  word  of  mouth  by 
angelic  spirits  to  the  inhabitants  of  that  country. 

77.  VVhen  I  conversed  with  the  Africans  in 
the  spiritual  world,  they  appeared  in  garments 
of  striped  linen  ;  they  said,  that  such  garments 
correspond  to  their  state,  and  that  their  women 
wear  garments  of  striped  silk.  They  related 
concerning  their  children,  that  they  frequently 
ask  their  nurses  for  food,  saying  they  are 
hungry,  and  when  food  is  set  before  them,  they 
examine  and  taste  whether  it  be  proper  for 
them,  and  eat  but  little;  whence  it  is  evident, 
that  spiritual  hunger,  which  is  the  desire  of 
knowing  genuine  truths,  produces  this  effect; 
for  it  is  a  correspondence.  When  they  wish 
to  know  in  what  state  they  are,  with  respect  to 
their  affection  and  perception  of  truth,  they 
draw  their  sw^ords,  and  if  they  shine  bright,  they 
know  they  are  in  genuine  truths,  and  this  ac- 
cording to  the  degree  of  their  brightness;  this 
also  is  from  correspondence.  As  to  marriage, 
they  said,  that  it  is  indeed  permitted  them  by 
their  law  to  have  several  wives;  but  that  never- 
theless they  take  but  one,  because  true  conju- 
gal love  cannot  be  divided,  for  if  it  be  divided, 
its  essence,  which  is  celestial,  is  destroyed; 
then  it  becomes  external,  and  thereby  lascivious, 
and  in  a  short  time  grows  vile  as  the  power  of 


65 


enjoyment  dinninishes,  and  at  last  loathsonie  on 
the  entire  loss  of  that  power :  but  true  conjugal 
love,  which  is  internal,  and  partakes  nothing  of 
the  nature  of  lasciviousness,  abides  to  eternity, 
ever  increasing  in  power,  and  in  proportion 
thereto  in  delight. 

78.  In  regard  to  strangers  from  Europe, 
they  said,  that  they  are  not  admitted  amongst 
them ;  and  when  any,  especially  if  they  are 
monks,  penetrate  into  their  country,  they  in- 
quire of  them  what  they  know  5  and  when  they 
relate  any  particulars  concerning  their  religion, 
they  call  them  mere  trifles,  which  are  even  of- 
fensive to  their  ears;  and  then  they  send  them 
away  to  some  useful  employment ;  but  in  case 
they  refuse  to  work,  they  sell  them  for  slaves, 
whom  they  are  allowed  by  law  to  punish  at 
pleasure;  and  if  they  cannot  be  compelled  to 
do  any  thing  useful,  they  are  at  last  sold  for  a 
trifle,  to  some  of  the  lowest  class  of  people. 


Of  the  Jews  in  the  Spiritual  World. 

79.  Before  the  last  judgment  the  Jews  ap- 
peared in  a  valley  in  the  spiritual  world  on  the 
left  side  of  the  Christian  centre;  but  after  that 
time  they  were  translated  to  the  north,  and 
were  forbidden  all  commerce  with  the  Christ- 
ians, except  with  such  as  were  found  v/andering 


OG 


without  the  cities.  There  are  in  that  quarter 
two  large  cities,  into  which  the  Jews  were  con- 
veyed after  death,  which  before  the  last  judg- 
ment they  called  Jerusalems,  but  since  that 
time  by  another  name,  because  since  the  judg- 
ment by  Jerusalem  is  meant  the  church,  in 
which  the  Lord  alone  is  worshipped.  In  their 
cities  converted  Jews  are  set  up  over  them, 
who  admonish  them  not  to  speak  reproachfully 
of  Christ,  and  who  punish  such  as  persist  in 
doing  so.  The  streets  of  their  cities  are  full  of 
dirt  up  to  the  ankles;  and  their  houses  are  so 
offensive  by  reason  of  their  fihhiness,  that  none 
but  themselves  can  bear  to  enter  them. 

80.  There  sometimes  appears  to  the  Jews 
an  angel  in  a  middle  altitude  above  them,  with 
a  rod  in  his  hand,  who  causes  them  to  believe 
that  he  is  Moses,  and  exhorts  them  to  desist 
from  the  absurd  folly  of  expecting  the  Messiah 
even  there,  because  the  ]Messiah  is  Christ,  who 
governs  them  and  all  others;  and  that  he  (viz. 
Moses)  knows  this  to  be  true,  and  also  had 
some  knowledge  of  Christ,  when  he  lived  in 
the  world.  On  hearing  this,  they  retire,  and 
the  greater  part  forget  what  they  have  heard, 
but  a  few  retain  it.  Such  as  retain  it  are  sent 
to  synagogues,  which  consists  of  converted 
Jews,  where  they  are  further  instructed  ;  and 
to  those  who  receive  instruction,  are  given  new 
garments  instead  of  their  old  tattered  ones,  in 


67 


which  they  were  clothed  before ;  they  are  also 
presented  with  a  copy  of  the  Word  neatly 
written,  and  have  an  abode  allotted  them  in  a 
city  not  unhandsome.  But  such  as  do  not  re- 
ceive the  above  admonition  are  cast  down  into 
the  hells  beneath  the  great  tract  of  country 
which  is  appropriated  to  their  nation,  and  many 
of  them  are  banished  into  woods  and  deserts, 
where  they  exercise  all  kinds  of  theft  and  rob- 
bery one  amongst  another. 

81.  The  Jews  traffick  in  the  spiritual  world 
as  in  the  natural  world,  with  various  commo- 
dities, particularly  with  precious  stones,  which 
by  unknown  ways  they  procure  for  themselves 
from  heaven,  where  precious  stones  are  in 
great  abundance.  The  reason  of  their  traffick- 
ing in  precious  stones  is,  because  they  read 
the  Word  in  its  original  tongue,  and  account  the 
literal  sense  thereof  to  be  holy,  and  precious 
stones  correspond  to  the  literal  sense  of  the 
Word,  as  may  be  seen  in  the  Doctrine  of  the 
New  Jerusalem  concerning  the  Sacred 
Scripture,  n.  42  to  45.  They  sell  those  pre- 
cious stones  to  the  Gentiles  who  surround  them 
in  the  northern  quarter.  They  can  also  make 
artificial  precious  stones,  and  induce  others  to 
believe  them  genuine ;  but  for  this  they  are 
severely  fined  by  their  governors. 

82.  The  Jews  are  less  aware  of  their  being 
in  the  spiritual  world  than  any  other  people, 


68 


imagraing  ihey  are  still  living  in  the  natural 
world ;  the  reason  is,  because  they  are  alto- 
gether external  men,  and  have  no  interior 
knowledge  or  thought  about  religion  ;  where- 
fore they  talk  about  the  Messiah  as  they  used 
to  do  before,  as,  that  he  will  come  with  David, 
and  go  before  them,  crowned  with  bright  dia- 
dems, and  introduce  them  into  the  land  of  Ca- 
naan ;  and  in  the  way  thither,  will  with  his  rod 
dry  up  the  rivers  which  they  are  to  pass  over; 
and  that  the  Christians,  whom  they  call  Gen- 
tiles, will  then  lay  hold  of  the  skirts  of  their 
garments,  and  earnestly  pray  to  be  permuted 
to  accompany  them ;  and  that  they  will  receive 
the  rich  according  to  their  weahh,  and  even  be 
served  by  them ;  not  being  willing  to  know  that 
in  the  Word  by  the  land  of  Canaan  is  meant  the 
church,  by  Jerusalem  the  church  with  respect 
to  doctrine,  and  hence  by  Jews  all  those  who 
shall  belong  to  the  Lord's  church.  That  such 
are  meant  by  the  Jews  in  the  Word,  may  be 
seen  in  the  Doctrine  concerning  the  Sa- 
cred Scripture,  n.  51.  When  they  are 
asked  whether  they  believe  that  they  also  shall 
come  into  the  land  of  Canaan,  they  reply,  that 
they  will  then  descend  into  it.  When  they  are 
told  that  the  land  of  Canaan  is  not  large  enough 
to  contain  them  all,  they  say,  that  it  will  then 
be  enlarged.  When  it  is  said,  that  they  know 
not  where  Bethlehem  is  situated,  or  who  is 


69 


the  root  of  David,  they  return  for  answer,  that 
it  is  known  to  the  Messiah  who  is  to  come. 
When  it  is  objected,  How  can  the  Messiah  the 
Son  of  Jehovah  dwell  with  such  a  wicked  peo- 
ple ?  they  reply,  that  they  are  not  wicked. 
When  it  is  urged,  that  Moses  has  given  a  de- 
scription of  them  in  his  song,  Deut.  xxxii.  and 
calls  them  the  very  worst  of  nations,  they 
answer,  that  Moses  was  angry  because  of  his 
departure.  But  when  it  is  said  that  Moses 
wrote  it  by  the  command  of  Jehovah,  they  are 
then  silent,  and  go  away  to  consult  about  the 
matter.  When  it  is  remarked,  that  they  had 
their  rise  from  a  Canaanite,  and  from  the 
whoredom  of  Judah  w^ith  his  daughter  in  law. 
Gen.  xxxviii.  they  are  angry,  saying,  it  is  enough 
for  them  that  they  are  the  offspring  of  Abraham. 
When  they  are  told,  that  there  is  within  the 
Word  a  spiritual  sense,  which  treats  solely  of 
Christ,  they  answer,  that  it  is  not  so,  but  that 
within  the  Word  there  is  nothing  but  gold ;  with 
many  more  things  to  the  same  purpose. 


Of  the  Quakers  in  the  Spiritual  World. 

83.  There  are  enthusiastic  spirits  separate 
from  all  others,  so  besotted  and  devoid  of  un- 
derstanding, as  to  imagine  themselves  to  be  the 
Holy  Spirit.    These  spirits,  when  Quakerism 


70 


first  commenced,  were  drawn  as  it  were  out  of 
the  woods  on  every  side  wiiere  they  had  wan- 
dered, and  obsessed  many,  infusing  a  persua- 
sion that  they  were  moved  by  the  Holy  Spirit; 
and  as  they  sensibly  perceived  the  influx,  their 
religion  so  entirely  occupied  them,  that  they 
conceited  themselves  more  enlightened  and 
holy  than  the  rest  of  mankind ;  for  which  rea- 
son they  could  not  be  brought  to  give  up  their 
religious  notions.  They  who  have  confirmed 
themselves  therein,  come  into  a  like  state  of 
enthusiasm  after  death,  are  separated  from  the 
rest,  and  conveyed  into  w^oods  to  their  like, 
where  at  a  distance  they  appear  like  wild 
swine.  But  such  as  have  not  confirmed  them- 
selves therein,  are  sent  away  into  a  place  like 
a  desert,  which  is  in  the  furthest  parts  of  the 
southern  quarter,  where  they  have  caves  for 
their  places  of  worship. 

84.  When  the  above  enthusiastic  spirits  were 
removed  from  them,  the  trembling  of  their 
body,  which  was  occasioned  by  those  spirits, 
ceased  ;  and  they  now  feel  a  motion  on  the  left 
side.  It  was  discovered,  that  from  their  first 
rise  they  have  successively  gone  on  from  bad 
to  worse,  and  at  length  into  enormities,  by 
command  of  their  Holy  Spirit,  which  they  di- 
vulge to  no  one.  I  have  spoken  with  the  found- 
er,* of  their  religion,  and  also  with  Penn,  who 
both  disclaimed  having  any  concern  in  such 

*  The  founder  of  the  Quakers  was  George  Fox. 


71 


things.  But  they  who  have  acted  in  the  man- 
ner alluded  to,  are  let  down  after  death  into  a 
dark  place,  where  they  sit  in  corners,  appear- 
ing like  the  dregs  of  oil. 

85.  Inasmuch  as  they  have  rejected  the  two 
sacraments  of  bapiism  and  the  holy  supper,  and 
yet  read  the  Word,  and  preach  the  Lord,  and 
speak  from  the  obsession  of  enthusiastic  spirits, 
and  thus  commix  the  holy  things  of  the  Word 
with  profaned  truths;  therefore  no  society  is 
formed  of  them  in  the  spiritual  world,  but  after 
being  dissociated  from  each  other,  and  wan- 
dering here  and  there,  they  are  dispersed,  and 
at  last  collected  in  the  above-mentioned  desert. 


Of  the  Moravians  in  the  Spiritual  World. 

86.  I  HAVE  had  much  conversation  with  the 
Moravians,  w^ho  are  also  called  Heerenhuters. 
They  appeared  at  first  in  a  valley  not  far  from 
the  Jews;  but  after  they  were  explored  and 
detected,  they  were  conveyed  to  uninhabited 
places.  On  searching  into  their  character,  it 
was  found,  that  they  were  very  crafty  in  con- 
ciHating  favour,  saying  that  they  were  the  re- 
mains of  the  Apostolic  church,  and  that  there- 
fore they  salute  each  other  as  brethren,  and 
call  by  the  title  of  mothers  those  who  receive 
their  interior  mysteries.  It  was  also  discover- 
ed, that  above  all  others,  they  teach  faith;  and 


72 


they  say,  that  they  love  the  Lord  because  he 
suffered  the  death  of  the  cross,  calHng  him  the 
Lamb,  and  the  throne  of  grace;  with  other 
things  of  a  like  nature,  whereby  they  induce  a 
persuasion,  that  the  true  Christian  church  is 
among  them.  They  who  are  seduced  by  their 
flattering  speeches,  and  prevailed  upon  to  join 
them,  are  examined  by  them  whether  they  be 
such,  that  they  may  venture  to  disclose  their 
mysteries  to  them ;  if  they  are  not,  they  con- 
ceal them;  but  if  they  can,  they  reveal  them; 
and  then  they  admonish,  and  even  threaten 
those  who  divulge  their  secret  doctrine  con- 
cerning the  Lord. 

87.  Inasmuch  as  they  have  done  the  like  in 
the  spiritual  world,  when  nevertheless  it  was 
perceived,  that  inwardly  they  thought  differ- 
ently; therefore  in  order  that  this  might  be 
made  manifest,  they  were  admitted  into  the 
lowest  heaven ;  but  not  being  able  to  sustain 
the  sphere  of  charity,  and  thence  of  faith, 
which  prevails  amongst  the  angels  there,  they 
fled  away.  Afterwards,  in  consequence  of 
their  having  believed,  while  in  the  world,  that 
they  alone  were  living  men,  and  should  come 
into  the  third  heaven,  they  were  also  taken  up 
into  tliat  heaven  ;  but  when  they  perceived  the 
sphere  of  love  to  the  Lord  which  prevails  there, 
they  were  seized  with  anguish  of  heart,  and 
began  to  be  inwardly  tormented,  and  thrown 
into  convulsive  motions,  like  persons  in  the 


73 


agonies  of  death ;  wherefore  they  cast  them- 
selves down  headlong  from  thence.  Hereby  it 
was  first  made  manifest,  that  inwardly  they  had 
cherished  nothing  of  charity  towards  their  neigh- 
bour, and  nothing  of  love  to  the  Lord.  They 
were  then  sent  to  those,  whose  office  it  is  to 
explore  the  interiors  of  the  thoughts;  and  by 
them  it  was  declared,  that  they  revile  the  Lord, 
that  they  reject  a  life  of  charity,  so  as  even  to 
hold  it  in  abhorrence,  that  they  regard  the 
Word  of  the  Old  Testament  as  useless,  and 
despise  the  Word  of  the  Evangelists,  selecting 
only,  as  suited  their  purpose,  certain  passages 
from  Paul,  w^here  mention  is  made  of  faith 
alone ;  and  that  these  are  their  mysteries 
which  they  conceal  from  the  world. 

88.  After  it  was  shewn,  that  their  acknow- 
ledgment of  the  Lord  is  like  that  of  the  Arians, 
that  they  despise  the  Word  both  of  the  Prophets 
and  Evangelists,  and  that  they  hold  in  abhor- 
rence a  life  of  charity,  when  nevertheless  these 
are  as  it  were  the  three  pillars  on  which  the 
universal  heaven  is  supported ;  then  they  who 
were  in  the  knowledge,  and  at  the  same  time 
in  the  faith  of  their  mysteries,  were  judged  as 
anti-christs,  who  reject  the  three  essentials  of 
the  Christian  church,  namely,  the  Divinity  of 
the  Lord,  the  Word,  and  charity;  and  they 
were  cast  without  the  Christian  world  into  a 
desert,  situated  at  the  extremity  of  the  south- 
ern quarter  near  the  Quakers. 

N 


74 


89.  When  Zinzendorf  first  came  into  the 
spiritual  world  after  his  decease,  and  was  per- 
mitted to  speak  as  he  had  been  accustomed  to 
do  in  the  world,  I  heard  him  solemnly  declare 
that  he  knew  the  mysteries  of  heaven,  and  that 
none  can  enter  therein  but  such  as  are  of  his 
doctrine ;  and  further,  that  all  who  do  good 
works  for  the  sake  of  salvation,  are  in  a  state 
of  damnation,  and  that  he  would  rather  admit 
Atheists  into  his  congregation  than  such.  He 
added,  that  the  Lord  was  adopted  by  God  the 
Father  as  his  Son,  because  he  had  suffered  the 
death  of  the  cross,  but  that  nevertheless  he 
was  a  mere  man.  When  it  was  observed  to 
him,  that  the  Lord  was  conceived  of  God  the 
Father,  he  replied,  that  he  thought  of  that 
matter  as  he  pleased;  he  did  not  dare  to  speak 
out  as  the  Jews  do.  Moreover  I  have  per- 
ceived many  scandals  from  his  followers,  when 
I  have  been  reading  the  Evangehsts. 

90.  They  say  they  have  a  sensation  or  feel- 
ing, and  thereby  an  interior  confirmation  of 
their  tenets :  but  it  was  shewn  them,  that  that 
sensation  of  their's  proceeded  from  visionary 
spirits,  w^ho  confirm  in  a  man  all  his  rehgious 
notions;  and  that  they  enter  more  fully  into 
those,  who  hke  them  are  fond  of  their  religion, 
and  think  much  about  it.  Those  spirits  also 
conversed  with  them,  and  they  mutually  ac- 
knowledged each  other. 


I 


